C-,/ft 



SELF-HELP 



IN THE ATTAINMENT OF 



PERFECTION OF CHARACTER AND SUCCESS IN LIFE 



WITH A 



PHRENOLOGICAL & PHYSIOLOGICAL CHART 



OF THE CHARACTER OF 



AS GIVEN LY 




t/C£4J. 






Pkactical Phrenologist 



NEW TORK 
("WAX & COMPANY, PUBLISHERS 
1S70 



.CI 



We live in deeds, not years ; in thoughts, not breaths ; 
In feelings, not in figures on a dial. 
We should count time by heart-throbs. 

He most lives 
Who thinks most— feels the noblest— acts the best. 
And he whose heart beats quickest, lives the longest- 
Lives in one hour more than in years do some, 
Whose blood sleeps as it slips along their veins." 





EXPLANATION OF THE TABLE. 

Opposite the name of each organ or quality taken into account in a deline- 
ation of character, and in the column indicating its relative power, the exam- 
iner will place a figure, a dash, or a dot, to indicate the subject's develop- 
ment in respect to that organ or quality. The printed figures in the square 
thus marked refer to pages in this work on which, under the name of the or- 
gan or quality standing in the margin opposite, will be found a description of 
the traits of character which the development is believed to denote. 

"When an organ is half way between two sizes it is represented by two fig- 
ures, as 5 to 6, or 3 to 4, etc., which is equivalent to 5^ or 3^. In these 
cases both paragraphs may be read, and a medium between the two will be 
appropriate. 

The X» plm, signifies about one-third of a degree more, and — , minus, 
one-third of a degree less, than the marks indicate, thus giving virtually a scale 
of twenty-one degrees. 

EP 3 Read Ezplanatory Note on page 10. 

7 



For a Full Explanation of this Table, 



CONDITIONS. 


7 

Very 
Large. 


6 

Large. 


5 

Full. 


4 

Average 


3 

Moder- 
ate. 


2 

Small. 


Organic Quality, ------ 

Health, 

Vital Temperament, 

Breathing Power, ----- 
Circulatory Power, - - - - - 
Digestive Power, ----- 

Motive Temperament, - - - - 

Mental Temperament, - - - 

Activity, - - 

Excitability, - - 

Size of Brain, inches, - - - - 
i. Amativeness, ------ 

A. Conjugality, 

2. Parental Love, 

3. Friendship, -- 

4. Inhabitiveness, ------ 

5. Continuity, 

E. Vitativeness, 

6. Combativeness, ...... 

7. Destructiveness, 

8. Alimentiveness, 

9. Acquisitiveness, 

10. Secretiveness, 

11. Cautiousness, 

12. Approbativencss, --..._ 

13. Self- Esteem. 

14. Firmness, 


Page 

23 

25 


23 


23 


23 


23 


23 


26 


26 


26 


26 


26 


27 


27 


27 


28 


28 


28 


28 


•28 


28 


28 


28 


28 


29 


29 


29 


29 


29 


29 


30 


3° 


30 


3 r 


31 


3i 


32 


32 


33 


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33 


33 


33 
34 


33 


33 


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35 


35 


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40 


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40 


4i 


4i 


42 


42 


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45 


45 


45 


45 


47 
49 


47 


47 


47 


47 


47 


49 


49 


49 


49 


49 


50 


5i 


5i 


5i 


5i 


5i 


52 


52 


53 


53 


53 


53 


55 


55 


55 


55 


55 


55 


57 


58 


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58 


58 


60 


60 


60 


60 


.60 


61 


64 


64 


64 


65 


65 


65 


69 


69 


69 


69 


69 


69 


72 


72 


72 


73 


73 


73 


75 


75 


75 


75 


75 


75 


7S 


78 


78 


78 


78 


78 


80 


80 


81 


81 


81 


81 



The Reader is Referred to Page 7. 



CONDITIONS. 


7 

\ ery 
Large. 


6 

Large. 


5 

Full. 


4 

Average 


3 

Moder- 
ate. 


2 

Small. 


15. Conscientiousness, - - - - - 

16. Hope, 

17 Spirituality, - - - 

18. Veneration, 

19. Benevolence, ------- 

20. Constructiveness, ----- 


Page 

83 

85 


83 


83 


* 


84 


84 


85 


' 86 


86 


86 


86 


88 


Bf 


88 


SS 


88 


88 


90 


90 


00 


90 


9 1 


9* 
93 


93 


93 


93 


93 


93 


96 


96 


97 


97 


97 


97 


98 


98 


99 


99 


99 


99 


B. Sublimity, - - - - - - - 

22. Imitation, -------- 

23. Mirthfulncss, ------ 

24. Individuality, ------- 

25. Form, --------- 


101 


102 


102 


102 


102 


102 


102 


103 


103 


103 


103 


103 


104 


104 


104 


104 


104 


104 


107 


107 


107 


107 


107 


107 


108 


,08 


108 


108 


109 


100 


109 


109 


109 


109 


no 


no 


27. Weight, ... 


no 


no 


in 


in 


in 


in 


in 


112 


112 


112 


» 


112 




"3 


11 | 


"3 


114 


"4 


114 


30. Calculation, 

31. Locality, 

32. Eventuality, 


"5 


"5 


115 


" 5 


US 


"5 


116 


„6 


116 


lit 


116 


„6 


118 


- 


118 


118 


118 


izfl 


119 


II , 


119 


"9 


119 






120 


121 


121 


12, 


121 


121 


35. Language, 

36. Causality, 

37. Comparison, 

C. Human Nature, ...... 

D. Agrc 


122 


122 


122 


122 


122 


' 3 


124 


124 


124 






>"4 


125 










126 


120 


I • 


126 


127 


127 




127 




1 7 




| „8 


,a8 









AN EXPLANATORY NOTE. 

In a printed delineation we can only approximate to the real character. 
No two persons, even though they be twins, are exactly alike. The almost 
numberless combinations of which the temperaments and mental faculties (to 
say nothing of the ever-varying physiological conditions involved) are suscep- 
tible, result in phases and shades of character as numerous as the hu- 
man race. To bring these out in a fully satisfactory manner requires a care- 
fully written analysis. We can give, as a general rule, in a chart like this, 
merely the simple elements. The subject should combine them for himself, 
considering well the temperaments, and the modifications which must result 
from the action of one faculty upon another, and especially the influence of 
the predominating group and the leading organ. 

Our aim here is to give as accurate a delineation of character as the circum- 
stances will admit. Absolute correctness in every particular is not claimed, 
nor would it be possible in following the markings of the several organs and 
conditions as here set down ; and due allowance, in every case, by examiner 
and examined, must therefore be made. 
10 



PREFACE. 



Self-knowledge is the key to all knowledge — the "open-sesame" into all 
that is essential in the acquiring and possessing of the elements that in their 
observance and exercise constitute perfect health, far-reaching wisdom, un- 
bounded charity, whole-souled love — leading the child, the man, the woman 
on toward perfection and the " millennium." 

To the end that this perfection of character may, in a measure, be attain- 
able, Phrenology comes to our aid, and offers the apparently only ration 
tem, founded on a scientific basis, that helps to a more perfect knowledge of 
ourselves. 

Some — perchance many — do not believe in Phrenology. But some do not 
believe in "Woman's Rights," in a Free, Universal Religion, or in a God. 
Some do not believe the world is round, or even — in this nineteenth century — 
that the world moves. The reason why all this is so is simply because they 
were born locking the elements necessary to understand, , and 

be/iezr. 

To those who do believe in Phrenology, and the immense benefits arising 
from its right expression, it i> hoped that the reading of this book wi'.l 
suggestive " . the attainment of perfection of character and suc- 

life. J. C. 




FIG. I. 

SYMBOLICAL HEAD 

ILLUSTRATING THE 

NATURAL LANGUAGE OF THE FACULTIES 



SELF-HELP. 



THE BRAIN AND ITS ANATOMY 



;;v part of the human body has its specific use in the human economy 
— the osseous system to support and strengthen ; the digestive to prepare 
nourishment; the circulatory to oxygenate, electrify, and build up; the mus- 
cular to bind, strengthen, and beautify; and the nervous system, through 
which all sensatory impressions are made. 

These impressions — which rule, guide, direct, and reflect — originate in the 
brain, which is the seat of not only consciousness to external expressions and 
: ms, but of interna] sensation, emotion, passion, and the organ of will, 
!, and ideas. It i-, the organ through which mind and soul find expres- 
sion — the great machine-shop of the soul, from which is sent out the thousand 
inventions, report-, scii hes, hook-;, monuments of ait and v.: 

which have recorded the existence of man on this pi 

By simply studying the anatomy of the brain, we can no more tell of its 
true office than we could by the study of the optii that it is the 

nerve of vision. The functions of the bruin — namely, that il is the 
gh which the soul find 
aparative development, with manifestation of mental ] I seme 

f its anatomical structure will be ad\. 



H 



SELF-HELP. 



In Fig. 2 is represented the upper surface of the brain, having the skull re- 
moved and stripped of its membrane. The front is at A, the back at B, and 
the line between A and B is the division between the two hemispheres C and 




-TOP OF BRAIN, WITH SKULL REMOVED. 



D. Into this dividing line a strong membrane — a process of one-half of the 
coverings of the brain, the dura mater — descends about two-thirds of the 
depth, or to where the two hemispheres are joined together by fibres which 
cross from one hemisphere to the other, forming what is called the corpus cal- 
losum, a long and broad white band, which forms the bond of union between 
the hemispheres. 

Fig. 3 represents the skull sawed vertically through, from the middle of the 
forehead to the occiput, and exposes the lateral surface of the cerebum, (A to 
B,) the cerebellum, (D,) and the medulla oblongata, (E.) 



THE BRAIN AND ITS ANA TOMY. 15 

In Fig. 4 we have a view of the base of the brain as it appears when taken 
out of the skull. The fore head is represented by the two anterior, ( AA, ) 
the side head by the middle lobes, (BB,) and the lower and back head by the 




FIG. 3. — SIDE VIEW OF THE BRAIN. 

cerebellum, (CC.) The thick root springing from the base of the brain (19) 
is named the medulla oblongata, or oblong portion of the spinal cord, which is 
continued downwards and fills the cavity of the spine. 

'I he small, round filaments, or cords, seen to proceed from the sides of the 
medulla oblongata, and from near the base of the brain, are various nerves of 
sensation and motion, some of them going to the Organs of sense, and others 
to the skin and muscles of the face, head, and other more distant parts. The 
long, flatdooking nerve (15 15) lying on the surface of the anterior lobes is the 
olfactory or nerves of smell going to the nose. The round, thick nerve (12 12) 
is the optic or nerve of virion going to the eve. A little further back the fifth 
pair ( ) is seen to issue apparently from the arch (16, I 7) called pons \'a- 

ro/ii, <.r bridge of Varolius. It is a large, compound nerve, and divides into 



SELF-HELP 
16 

iS?- - SS EM on the tongue is the nerve o f **, 




FI& 4 —BASE OF THE BRAIN. 

Other branches supply and give sensibility .to £ £* ; tern alt r^Z 
The seventh or auditory nerve (7) is distributed on me mren , 

Itsfor hearing. The eighth or I-W-"^ d P-^t-l 
me „ts to the wind-pipe, lungs, heart, and stomach, "^^^ £ ac . 
ance in the production of the voice and respiration. It also mnue 
tion of the heart and the process of digestion. 



THE BRA IX AXD ITS ANATOMY. 17 

The substance of the cerebrum, or brain proper, consists of two substances — 
a medullary substance, which is white in color, fibrated and striated in texture, 
and is found almost exclusively in the interior ; and a cineritious portion, 
which is of a grey color, has no fibrous appearance, and which forms the outer 
part of the brain. The line of distinction between the cineritious and white 
medullary matter is abrupt, and they have no appearance of blending with each 
other. 

The convolutions of the brain as seen in Figs. 2, 3, 4, are intended for the 
purpose of increasing its superficial extent, without enlarging its absolute size. 
The deeper and more crowded these convolutions are, the more learned, tal- 
ented, and high in the scale of civilization will be the possessor. In some of 
the inferior animals there are no convolutions, but as we ascend in the scale of 
being they increase. The individual who uses his physical system entirely, 
and never exercises his mental, as does the day laborer, will be found on ex- 
amination after death to have very shallow brain convolutions ; whereas the 
individual devoted to the daily exercise of his mental powers in the acquire- 
ment of knowledge will have the depressions deep and the convolutions 
crowded. 

The cerebellum (Fig. 4, C) is composed of the same kind of matter with 
the brain, and has both cineritious and medullary substances, but differs from 
it in form and internal arrangement. It does not contain convolutions like the 
cerebrum, but consists of lamina? in super-position, separated from each other 
by furrows. As the number and depth of the cerebral convolutions indicate 
the intellect of the individual, so is there a similar correspondence as regards 
the number of laminae composing the cerebrum. Matacarne found only three 
hundred and twenty-four of these laminae in the cerebellum of an insane indi- 
vidual, while in others he had counted upwards of eight hundred. 

To covet and protect the brain, we have, besides its three investing mem- 
branes, the skull, composed of three layers — an outer and inner plate, and a 
spongy substance between called the diploe. The skull contains nine bones — 
tWO frontal, (A,) which compose the fore head, and generally — though not 
always — sooner or later unite into one ; two parietal bones, (E,) forming the 

greater part of the upper and lateral regions of the skull ; two temporal, (B,) 
around the ears ; one s/>l/euoi\l, in the anterior part of the basilar region ; one 
occipital, (!•',) in the back and under part of the skull, immediately above the 
and one ethmoid, at the base behind the nose. These Separate parts of 
the skull .ire joined, in most part, by a sort of dove-tailing termed sutures. 

The skull grows and develops in harmony with the brain, and does not reach 
a fully developed growth until the brain is fully formed and developed. And 

A 2 



iS 



SELF-HELP. 



even after middle life the skull is known to grow in height and breadth, to ac- 
commodate the increased development of the brain. Where only parts of the 
brain are developed during life, it will be found, on examination after death, 




FIG. 5.— HUMAN SKULL. 

that the skull covering these exercised parts will be thin — sometimes exceed- 
ingly so — in comparison with other parts of the skull. The skulls of unedu- 
cated, unprogressive, boorish people are always thick, whereas the skulls of 
educated and intelligent persons are more or less thin, especially in the middle 
and later years of their lives. 

As a further protection to the brain, we have the hard material of the skull, 
covered by the soft mass of the scalp and hair, altogether showing a beauty of 
design and strength and harmony of structure that safely guards against all 
reasonable accidents to the chambers in which are originated the thoughts 
that enable man to claim fellowship with his Creator, 



THE MEXTAL FACULTIES. 



THE MEXTAL FACULTIES. 



19 



That the brain is the organ of the mind no one will controvert. That it may 
be subdivided into forty different organs, through which thought is originated, 
many are inclined to doubt. 

Yet it is almost impossible for the careful, conscientious, analytical, and pro- 
gressive-thinking student of Phrenology, who observes and compares the 
brain-developments of the immense variety of human beings, no two of which 
are precisely alike, to decide otherwise than that every shade of thought oper- 
ates by means of an organ or combination of organs. 

It were impossible that this could be otherwise. That our likes and dislikes, 
our hates and loves, our aims and aspirations, should all be born and find ex- 
pression in and through the same organs, or any one particular part of the 
brain, is as absurd as to suppose we might hear, see, and smell through the 
media of the tongue. 

That the brain can be portioned off and divided as abruptly as the Symboli- 
cal Head of Phrenologists exhibits, and be perfectly correct, is a question ; 
but as all matter possesses form, and all form is capable of minute subdivision, 
the perfect division of the human brain's thought-chambers must only be a 
question of time. 

CLASSIFICATION OF THE MEXTAL FACULTIES. 

The classification and location of the mental faculties, as at present recog- 
nized, are as given on next page. 




AND THEIR NAMES AND NUMBERS. 



DOMESTIC GROUP. 



SEMI-INTELLECTUAL GROUP. 



Amativeness. 

Conjugality. 

Parental Love. 

Friendship. 

Inhabitiveness. 

Continuity. 

SELFISH GROUP. 



E. Vitativeness. 

6. Combativeness, 

7. Destructiveness. 

8. Alimentiveness. 

9. Acquisitiveness. 
10. Secretiveness. 
11; Cautiousness. 

12. Approbativeness. 

13. Self-Esteem. 

14. Firmness. 



MORAL GROUP. 

Conscientiousness. 

Hope. 

Spirituality. 

Veneration. 

Benevolence. 



20. Constructiveness. 

21. Ideality. 
13. Sublimity. 

22. Imitation. 

23. Mirthfulness. 

INTELLECTUAL GROUP. 

PERCEPTIVES. 

24. Individuality 

25. Form, 

26. Size. 

27. Weight. 

28. Color. 

29. Order. 

50. Calculation. 

31. Locality. 

32. Eventuality. 

33. Time. 

34. Tune. 

35. Language. 

REFLECTIVES. 

36. Causality. 

37. Comparison. 

C. Human Nature. 

D. Agreeableness. 



20 



MEXTAL STRUCTURE. 



The various organs are so loc ted and related to each other as to form groups 
— as above — according to their relations, associations, and co-operative actions. 
The organs which man possesses in com- 
mon, with the lower organs, are placed at 
the base of the brain, and include the Social 
and Selfish Group. (Fig. 7.) This group 
is largely involved in the simple effort to 
live, and are devoid of any self-directing 
power. " They are blind appetites, causing 
wants and desires, and more or less uneasi- 
ness or pain till such want is satisfied, and 
receiving all light, all knowledge of external 
things, or of their own existence, from the 
intellect alone." 

The next group brings us into the region 
of intellect, and comprises the Perceptive, 
Reasoning, and Literary Groups. Their ex- 
ercise involves the ability to observe, examine, 
ginate, determine, direct, etc. 

The third and last group includes the Selfish, Semi-Intellectual, and Moral, 
and have for^ their office self-reliance, independence, stability, perseverance, 
and aspirations after the infinite. 




FIG. 7. — ORGAN'S GROUPED 
compare, analyze, classify, 



love for the true and beautiful, 



CONDITIONS AFFECTING MENTAL STRUCTURE. 

Constituted as mankind is on the same general plan, all the above grouped 
and classified mental faculties arc possessed in common. Each human being 
lias the same number of mental faculties, from the lowest to the highest But 
as each and every human being differs, in a greater or less degree, from every 
other human being, the question occurs : What makes this difference ? The 
answer is: That, though all mankind are formed on the .same plan, yet the 
physical conditions of mental power, like the bodily Organs, are liable' to as- 
sume different degree., of development, 50 that no two persons are identical i:i 
mental conformation, notwithstanding their general resemblance. Thus the 

bodily and the mental systems are subject to laws of hereditary influence, 
growth, and development, and all depend on physical conditions, which may 
■;ig or weak in individuals. 

I >ndi:ions which result in differences in mental structure and mental ca- 
pacity are caused by — 



22 



SELF-HELP. 



1. Organic quality. 

2. Temperament. 

3. Size. 

4. Education. 



ORGANIC QUALITY. 



The quality, as affecting mentality, is such as has been transmitted from pa- 
rents to offspring ; for as were the parents at conception, and during ante-natal 
life, so will be the quality, temperament, size,, and capability — mentally and 
physically. 

Much importance should be at- 
tached by all prospective parents to 
the laws involved in hereditary trans- 
mission, for if men and women were 
taken while yet in the germ and en- 
dowed with a right birth-right, no 
" Self-Help" would be required in 
the attainment of perfection of char- 
acter and success in life, as the ele- 
ments of the desirable requirements 
would be inherent in the rightly 
born.* 

Organic quality is the fundamen- 
tal and underlying strata on which 
everything — apart from life — that 
constitutes force, energy, and abil- 
ity is evolved. It is what gives 
strength to the lion, swiftness to the 
horse, sagacity to ths clog, and 
(with size) greatness to the man. 
A glance at the engravings (Figs. 8 and 9) will illustrate better than 
words the definition attempted. It will not need any very profound knowledge 
of physiology to enable even the most casual observer to note the fine gram 
and high organic tone of Albert Thorwaldsen (Fig. S) as compared with Pierre 
Bonaparte (Fig. 9.) 




ALBERT THORWALDSEN. 



'•' For the laws connected with hereditary transmission 
thor's large work, "The Science of a New Like." 



the reader is referred to the an- 



I 



ORG A XI C QUALITY. 



^5 



[7.] Very Large. — Vou are possessed of a super-sensitive nature, exquis- 
itely susceptible to influences and impressions of all kinds ; refined, poetic in 
thought, lofty in aspiration ; are greatly affected by extremes, and are not 
adapted to work that involves the coarse and heavy — but otherwise, that com- 
bines the light, tasteful, and artistic. Living as you do far above most of those 
with whom you come in contact, you are neither understood nor appreciated, 
and are apt to suffer much by the rude contact involved among the every-day 
realities of this life. 

[6.] Large. — Are fine-grained, sus- 
ceptible, pure-minded, sympathetic, 
and refined in your desires and aims, 
and repelled by whatever is low, 
coarse, or gross. Are liable to ex- 
tremes in feeling and action ; suffer 
keenly, enjoy deeply, and are gener- 
ally either greatly exalted or greatly 
depressed ; are able and inclined to 
lead excellent human lives. 

[5.] Full. — Are neither a coarse 
nor an over-fine grained organization. 
Have tendencies that lean to the good 
rather than the bad, and that only re- 
quire right education and association 
to develop into the refined and intel- 
lectual. 

[4.] Average. — You are somewhat 
deficient in organic quality, and are 
plain in your tastes ; practical in your 
views, and possessing little of the 
noetic or .sentimental, and are better 

fitted for the matter-of-fact routine of every-day life than for the higher walks 
of literature and art. 

[3.] Moderate. — Your organic quality is below the average, and you are bet- 
ter adapted to labor than study, and should not attempt any of the more deli- 
cate mechanical trade-,. 

[2.] Small. — Vou arc coarse-grained in structure, and poorly organized ; 
have ta>te>, desires, and appetites of the coarser kind J are incapable of high 

attainments. 

To Cultivate. — The desire for growth into a high standard of life should al- 
ways be entertained, thought of, impressed On the mind, and dreamed of, as an 

ince to this end. '1 lie companionship of pure minds, of tin- good, and of 
the aspiring, should be constant or whenever available '1 he right training and 
growth <,f the physical is as much a necessity as that of the mental. This 

should be accomplished by te m pe r ance in all things; eating plain, simple food; 
avoiding pork, tat* of meats, pastry, sweetmeat-, tea, coffee, spices, "rich" 




FIG. 9. — PIERRE BONAPARTE. 



24 ' SELF-HELP. 

foods, tobacco, alcoholic liquors, etc. • living a regular life, and especially a 
continent life ; living much in the open air ; alternating work with exercise 
regularly and abundantly. The observance of these rules, coupled with a cul- 
tivation of the beautiful in nature and art, and the striving for all that embodies 
the good, the true, and the pure, and all that leads tip, and the avoidance of 
that which, in thought, word, or deed, leads dawn, will, can not help assisting 
those whose misfortune it is to be endowed with low or moderate organic qual- 
ity to attain, in a life's efforts, a long stretch upward in the direction of a fine 
quality of soul and body. 

To Restrain. — This is almost unnecessary, only so far as you are subject to 
keen annoyance from your over-sensitive, fine-grained organization. Should 
you live more in the actual and tangible, and in no wise shrink from contact 
with those not quite up to your standard, it would be well. Especially do not 
be over-fastidious or qualmish, but make the best of human nature as it is, 
cultivating the desire to live long, to live while you live, and enjoy life's ob- 
jects, realizations, and pleasures. 



HEALTH— ITS GREAT VALUE. 

To succeed in aught in this life — be it work requiring but the most ordinary 
manual skill, or that which involves complicated mental effort — perfect health 
(coupled with inherent ability) is an absolute necessity to perfect success. 

Health in itself implies success and the happiness that comes of success, 
and its presence makes all surrounding it happy ; while disease implies mis- 
ery, and its presence engenders and occasions naught but unhappiness and 
misery. 

Great thoughts, high hopes, exalted sentiments, can not be originated un- 
less the brain be in a vigorous state, and this requires that the whole physical 
nature be endowed with strong, vigorous health. 

Health is the natural state, and it only requires the observance of health 
laws to retain it. Whether possessed of sound health or otherwise, it is the 
duty of every man and woman, boy and girl, to study, learn, and obey these 
laws. They should procure books on the subject, inquire into and investi- 
gate, so that they may learn of what is right and wrong. Knowing the right, 
and obeying it, they need never be sick. 

To be sick is not only foolish — it is wrong — it is wicked, because violating 
the laws of our being, which are the laws of God— just as much so as are the 
laws for our spiritual guidance, and as the spiritual is closely interwoven with 
the physical, and act on each other, sickness and ill health must necessarily 
prevent the development of the Christian graces. 



HEALTH— ITS GREAT VALUE. 25 

The lack of physical health affects all mental effort ; and this can not help 
being otherwise, because the body and brain act reciprocally. And still fur- 
ther : as the soul of man is, during life, intimately associated with the body, 
and can only find expression through the brain and body, and can only in this 
way be educated and developed into a high quality, the assertion that a person 
lacking perfect physical health can not grow or develop into a high and pure 
spirit-life — can not, in ordinary phraseology, be a good Christian, is not un- 
reasonable to those who are open to conviction. 

A great many ascribe sickness and premature death to Providence. A beau- 
tiful child dies, and the minister preaches, and the parents and friends echo: 
" Died by the Providence of God;" mysterious dispensation of Providence;" 
" God called it," etc. This is a great error — God has nothing to do with sick- 
ness and premature death, only so far as through blind or willful ignorance 
His physical laws have been slighted and broken, when the penalty, sickness 
and early death, naturally results, and never otherwise. This ascribing disease 
and premature death to Providence is one of the fallacies of the age, an out- 
growth of a superstitious past, and has been the means of the premature death 
of millions. 

Many imagine they possess health when it is only its shadow. They lack 
the buoyant, ecstatic, exhilarating feeling that belongs to perfect health. This 
class of people — and they are a very large class — every day of their lives break 
the physical laws of their being in the articles they eat, drink, wear, etc., and 
because they are not "down-right" sick they imagine that they are in good 
health, and, because in good health, the laws they infringe do not apply to 
tkeir case. Nature, in the fulfillment of her laws, and the penalties attached 
to their non-observance, is no respecter of persons; and all those who use 
food, and that practice tastes and habits that are in opposition to a clean, 
sweet, healthy body, are gradually t and oft-times almost imperceptibly, weak- 
ening their vital powers ; and this continues until all at once, without warning, 
Nature rebels, prostration and sickness ensue, and death results. 

We should all see to it, then, that we learn and obey the laws of our exist- 
ence — fir>t the physical, next the mental — and then the spiritual development 
will be easy of attainment. 

PRESENT CONDITION OF imai.i 11. 

[7.] Very Large. — You are full to overflowing of \itnl power — strong, vig- 
. buoyant ; relish food, sleep, and all the physical functions in the high- 
est degree, and enjoy exquisite pleasure in the meie sense of animal exist- 
ence. 



26 SELF-HELP. 

[6.] Large. — Your physical machinery is in good working order, and you 
enjoy the exercise of every organ of body and brain; can easily endure pain 
and exposure ; find mental and physical work pleasant and easy. 

[5.] Full. — You have a full share of life-force, vigor, and vital power; can 
work with efficiency and endure considerable hardship, but have no vitality to 
waste in unnecessary and fruitless effort. 

[4.] Average. — Have fair, average health, but are liable to ailments; with 
great care can accomplish and enjoy much ; must live regularly and obey faith- 
fully the health laws ; should be careful not to over-work, and must cherish 
what health remains. 

[3.] Moderate. — You are deficient in life-power; are easily fatigued ; feel 
tired and good for nothing most of the time ; with large Activity, are liable to 
over-do, which should be carefully avoided. 

[2.] Small. — You possess but a small amount of vitality; are sickly and 
inert ; feeble in desire and effort, and capable of enduring and enjoying but 
little. 

To Cultivate. — The laws that are involved in the attainment of health cover 
such a wide field as to make it impossible to elaborate them here. Many 
books are published on the subject, which the seeker after health should pur- 
chase and study. A few general rules may be given. It should be understood, 
to commence with, that the attainment and maintenance of health are para- 
mount to every other consideration. This being so, everything that interferes 
with its attainment should be avoided. Some of the requirements are as fol- 
lows : moderate exercise and plenty of rest ; pure air day and night ; plenty 
of sunshine; bathing of entire body; loosely-worn, comfortable clothing; 
for drink, nothing but pure water ; for food, which should be plainly and sim- 
ply prepared, the preference should be given to the grains, fruits, and vege- 
tables, eaten at regular intervals, with nothing between meals. The articles 
which should at all times be avoided are pork, fat meats, salt meats, grease, 
spices, tea, coffee, rich pastry, sweets, and those twin curses of civilization, 
tobacco and alcoholic liquors. 

To Restrain — Is not required, for your health can not be too good. 



THE TEMPERAMENTS. 

Another of the conditions which results in difference in mental capacity is 
that caused by certain physical conditions — deviations from a perfect standard — 
and designated " Temperaments." 

In the economy of the human body we have three distinct classes of organs, 
each having its special function. These are the Mechanical System, in which 
the bones, muscles, and ligaments are included — giving us the basis for the 
Motive Temperament ; the Nutritive System, in which the organs that oc- 



VITAL TEMPERA ME XT. 



27 



cupy the two great cavities of the body — the thorax and the abdomen — and 
that in their exercise renew and build up the body — giving us, when in excess, 
the Vital Temperament; the Nervous System, in which the brain and nerves 
are included — giving, when predominant, the Mental Temperament. 

VITAL TEMPERAMENT. 




The heart, lungs, stomach, liver, 
bowels, and that entire system of 
internal organs which go to renew 
life and create vitality and life-pow- 
er, constitute, when predominant, 
the Vital Temperament. It is mar- 
ked by breadth of body rather than 
by length ; full chest ; large abdo- 
men ; thick neck ; broad shoulders; 
plump legs and arms, and tapering 
hands and feet ; face inclined to 
roundness ; complexion florid, and 
hair and eyes light. It is large in 
Sir John Franklin, the Arctic Ex- 
plorer. 

There is an abnormal develop- 
ment of the absorbent system, and 
a sluggish action of the circulatory 
organ-, resulting in the unhealthy 
condition classified by some as the lymphatic temperament, characterized phys- 
ically and mentally by insurmountable languor, sloth, and apathy. 

[7.] J 'ery Large.— You are fond of fresh air, and like play better than 
work. Are fond of good living, pleasant company, sports, and amusements; 
are liable to fall into habits of intemperance. Menially you are inclined to 
impulsiveness, enthusiasm, versatility, practical common sense, and to take a 
matter-of-fact view of things. 

[6.] Large, — You are well proportioned; have great power of feeling; 

l more talent than can exhibit to others; manifest mind more in busi- 

.111 in literary pursuit-*, and are not averse to doing your share of ncc- 

work when there b profit in it. 

[5. J Full. — You are in possession of a large share of life-force, but none to 



FIG. 10. — SIR JOHN FRANKLIN. 



28 SELF-HELP 



spare, and it is desirable that you should increase rather than diminish this el- 
ement. 

[4. ] Average. — You have sufficient vitality to impart to the body and brain 
a fair share of energy, and to sustain life and health, if carefully husbanded. 

[3.] Moderate. — You are rather weak and feeble, your constitution being 
deficient in the vital element. You can not half work or enjoy either body or 
mind, and suffer much from fatigue and exhaustion. 

[2.] Small. — You have barely enough vitality to keep your bodily and men- 
tal functions in operation. 

The component parts that go to constitute the Vital Temperament — the 
Breathing Power, Circulation, and Digestion — may be treated of separately. 
First, as to the 



BREATHING POWER. 

All life must breathe, and in proportion to the depth and power of breathing 
will the vitality be renewed, strength attained, mental vigor be possible, and 
sickness be averted. Deep, full breathing of pure air removes the waste par- 
ticles of the body, brightens and electrifies the crimson currents of blood, and 
greatly helps to build up a clean, sweet, firm, healthy organization. 

[7.] Very Large. — You breathe fully and freely, filling the lungs at each 
inspiration, and expelling them well out at each expiration. The effects of 
this functional activity is observable in your warm extremities, elastic motions, 
and buoyant spirits. 

[6.] Large. — You have well-developed lungs and excellent breathing pow- 
er, and are like 7 only in a slight degree lower. 

[5.] Full. — You are a little above medium in breathing power, and should 
cultivate it by exercise. 

[4.] Average. — Your breathing power is only average. 

[3.] Moderate. — You breathe but feebly, and only with the top of your 
lungs ; are liable to coughs and colds, and, if not checked in time, consump- 
tion will appear. 

[2.] Small. — You are very deficient in breathing power — liable to lung dis- 
eases. 

To Cultivate. — As a necessity to free breathing, the clothing should be worn 
perfectly loose, so as to avoid in any manner the least interference with the full 
play of the intercostal muscles and diaphragm. With a great many the cloth- 
ing is so tightly worn that the person breathes only with the tops of the lungs. 
This is especially noticeable with the vast majority of women, who, by the 



VITAL TEMPERAMENT, 29 

aid of corsets, bands, and paddings, are unable to breathe more than one- 
quarter the amount of air they should naturally breathe ; and the result is 
that, lacking the requisite amount of oxygen to electrify and vivify the food 
they eat, they, while they live, but half live, and die long before they should 
had Nature's laws been obeyed. 

The first requisite, then, in a healthful expansion of the lungs is that the 
chest be so clothed as to have perfect freedom of action. Next, deep breath- 
ing should be exercised once or twice a day, by standing erect, throwing the 
shoulders back, and taking in air through the nostrils slowly, until the lungs 
are filled to their utmost capacity, and then emptying the lungs as slowly 
through the nostrils. This should be done in the open air when practical — or, 
if not, in a room thoroughly ventilated ; and it should be kept up until fatigue 
is indicated. If this course is persisted in daily, after a time deep breathing 
will come naturally and without exertion, the lungs will be strengthened and 
enlarged, disease will be averted, thoughts quickened, and health improved. 

CIRCULATION*. 

The first sign of a systematized motion in a human life is that performed by 
the heart ; and from the date ot its germ-life, when its size is so insignificant 
as to be difficult of discernment, upward and onward through the pilgrimage 
of life's joys and sorrows, hopes and fears, successes and failures — seventy, 
ninety, one hundred and twenty years — this wonderful heart of ours ever pul- 
sates, ever throbs, ever radiates life; and when at last we lie down to put off 
the Old, to take on the New, the last motion in all that made us human is made 
by the heart — first at our birth, last at our death. 

[7.] Very Large. — Have an excellent and uniform circulation, and are able 
to withstand cold and heat without discomfort. 

6.] Large. — Are like [7], in a lower degree. 

[5.] Full. — Vbu have a fair circulation, but need physical exercise to keep 
the extremities warm in cold weather. 

[4.] Average. — Your circulation is not remarkably good, and you oft-times 
feel chilly, and have cold hands and feet. 

[3.] Moderate. — Have poor circulation, and are liable to palpitation of the 
heart, headache, and cold extremities ; can not withstand extremes oflie.it and 

cold. 

[2.] Small. — You have a weak and very unequal circulation; suffer greatly 
hanffes of temperature; are often chilly even ia warm weather; are 
troubled with headache and cold extremities. 



30 SELF-HELP. 

To Cultivate. — A good circulation is dependent not only on the integrity of 
the heart itself, but on respiratory power, and largely on perfect digestion. 
Where by hereditary transmission the heart is weak and the power of action 
small, not much can be done, unless in a negative way. By using the plainest 
of unstimulating food, especially avoiding tobacco, alcoholic liquors, tea and 
coffee — living a systematic, orderly, calm, equable life, and avoiding excess in 
every direction, a person with organic affection of the heart may live a full 
span of years and accomplish much. 

When, with the heart in good organic condition, the circulation is sluggish, 
the surface of the body should be bathed, and, after drying, briskly rubbed 
with the palms of the hands. Especially should the feet be so treated. If af- 
ter bathing and drying the feet they be so placed that the rays of the sun will 
fall direct on the soles, great benefit will result. For cold extremities, the 
daily use of this sun bath will be found wonderfully effective. 

, A daily walk in loosely- worn clothes, giving every muscle of the body full 
play, and the legs and arms full swing, will greatly assist in securing perfect 
circulation. 

Heartburn, palpitation, etc., are only experienced by those who use tobacco, 
alcoholic liquors, and food that is not food, and is to be treated by the avoid- 
ance of these articles. 

DIGESTION. 

Proper food, and its healthy digestion and assimilation, plays a very import- 
ant part in the physical and mental life of the individual. Firm muscles, clear 
brain, and perfect health are largely dependent on what we eat, drink, and di- 
gest. Our thoughts, aims, and desires are in this way largely influenced. In 
fact, the food we eat is not alone converted into blood and muscle, artery and 
nerve — but into thought and emotion, into conditions that in their tendencies 
lead us upward in the direction of a pure life, or downward in a life that has. 
in it the gross and impure. Hence great importance should be attached to the 
food and drink used by all whose desire or endeavor is to attain and retain 
health as well as success in life. 

[7.] Very Laj'ge. — Your digestion is almost perfect, and you can eat any 
sort of suitable food with impunity. 

[6.] Large. — You have a natural, healthy appetite and excellent digestion; 
prefer plain, substantial food, and plenty of it. 

[5.] Full. — You have good digestion, but not so strong that it may not be 



I 



VITAL TEMPERA MEXT. 31 

easily injured by the use of improper food and by "wrong habits of eating and 
drinking. 

[4. ] Average — You have only a fair degree of digestive vigor, and need to 
carefully promote it. 

[3.] Moderate. — You have a weak digestion ; are inclined to dyspepsia, and 
the multitudinous symptoms attached to dyspepsia. 

[2.] Small. — Are like [3], only more so. 

II010 to Cultivate. — As a necessity to good digestion, not only the stomach 
and alimentary canal, but the lungs, should be in perfect condition. 

One great cause for poor and imperfect digestion is intemperance in eating 
— gluttony. This, coupled with the vast variety of "stuff" used as food, eas- 
ily accounts for much of the ill health mankind is ever burdened with. 

Nothing short of a double-rivetted wrought-iron stomach could possibly en- 
dure a life-time's effort in grinding the articles the ingenuity of man has de- 
vised to support life. 

The aim and object of the masses in eating is not to see how little they can 
eat and live healthfully, but how much they can eat without completely para- 
lyzing the digestive organs. And as long as gluttony is the rule, and moder- 
ation the exception, just so long will ill health be at a premium. 

Persons in whom the digestive apparatus is weak should eat food that is not 
only nourishing, but that is simply prepared. Only so much of it should be 
taken at a time as will allow the sick stomach to disintegrate and digest it, and 
absolutely nothing should be eaten between meals. Fruits and grains are in 
such cases, if not at all times, the most desirable food to use. "Wheat meal, 
unbolted, in its many simple forms, should be a standard dish. The only 
drink should be water. Tea, coffee, chocolate, sweets, grease, and greasy 
food, vinegar, pepper, mustard, pork, and the fat of meats, are not one of them 
required in the building up of the waste places of the body, and are all, in 
their use, a clogging and disorganizing element, and always result, sooner or 
later, in harm.* 

Besides the use of plain, simply -cooked food, eaten at regular intervals, 
the stomach and alimentary canal can be toned up and strengthened by lying 
on the back, allowing the abdominal muscles to be perfectly lax, and then 
patting with the hands the whole extent of the digestive apparatus for ten or 
fifteen minutes at a time. If an assistant is convenient, rubbing and kneading 
will still further help to restore to normal action. 

* For further directions as to the best food to eat. sec " What to Eat and How to Cook 
I _["•— (advertised in back part of this book)— a. small but invaluable work for all whose desire 
u to live healthfully. 



3 2 



SELF-HELP 



Deep breathing of pure air, cleansing of the whole body by daily ablutions, 
moderate work, and plenty of rest, with freedom from mental anxieties, will 
all help in attaining the desired end. 



THE MOTIVE TEMPERAMENT. 



Action is one of the successful requisites to a successful existence — mentally 
and spiritually, as well as physically. Without it we could neither digest, 
breathe, or think. An eminent physiologist has said that if it were possible 
for a human being to remain perfectly motionless — every organ of the body — 
for one minute, death would ensue. 

Action is effected by means of the 
bones and muscles ; these together 
constitute the frame-work of the sys- 
tem, and in their unequal develop- 
ment constitute the Motive Temper- 
ament. 

It is more particularly indicated by 
long bones, moderately full muscles, 
which are firm, dense, and possess- 
ing great strength ; tall figure, long 
face, high cheek bones ; compara- 
tively large front teeth ; rather long 
neck; broad shoulders; complexion 
generally, though not always, dark ; 
hair dark, strong, and abundant; 
strongly-marked features, and an en- 
tire system characterized by strength, 
toughness, and capacity for great en- 
durance. Dr. Livingston [Fig. n] 
is a good illustration of the Motive 
Temperament. 

[7.] Very Large.— You love work in which action is required ; you possess 
great physical power, and capacity for severe and prolonged exertion of both 
body and mind. You are energetic, efficient, determined, and persistent; are 
adapted to active life, and to such enterprises as will give your energy, stead- 
fastness, and perseverance full scope. 

[6.] Large.— Are like [7], only in a less degree. Have strong feelings and 




LIVINGSTON. 



THE MOTIVE TEMPERA ME XT. 



:-,■> 



passions, but are also endowed with a powerful will and strong common sense 
with which to hold them in check. You are capable of great things, but need 
strong self-government and restraint. 

[5.] Full. — You have a good share of the enduring, vigorous, determined, 
and efficient. You are not afraid of work, and your tastes and abilities fit you 
for active life. 

[4.] Average. — You are not deficient in motive power, but can not endure a 
long-continued strain upon either muscle or brain. You can work hard, but 
are not particularly fond of severe labor, preferring light or sedentary employ- 
ments. 

[3.] Moderate. — You are deficient in the motive element of your constitu- 
tion, lack strength for continuous exertion, and prefer sitting or lounging 
about to activity of any kind. 

[2.] Small. — You are so poorly endowed with motive power that you will 
not work, or even walk or move, only when obliged to. 

MENTAL TEMPERAMENT. 

The predominance of the brain and nervous system give the Mental Tem- 
perament. It is characterized by a head relatively large, and a frame relatively 
small ; oval or pyriform face ; pale fore head, broadest at the top ; delicately 
cut features ; fine, soft hair, and delicate voice. It is well illustrated by the 
annexed illustration of Hugh Miller, [Fig. 12.] 

[7.] Very Large. — Your brain predominates over your body, and your men- 
tal state has a great influence over your physical condition. You are refined 
and delicate in feeling and expression, and easily disgusted with anything 
coarse or vulgar; quick and delicate in your perceptions ; rapid in your men- 
tal operations ; emotional, sympathetic, aspiring, eager, and easily excited. 

[6.] Large. — Are like [7], only in a less degree ; are more inclined to men- 
tal than animal enjoyments ; ambitious, clear-headed, discriminating, intellect- 
ually efficient, and calculated to lead in the higher walks of literature, art, or 
science, provided you have the necessary mental culture. 

[5.] Full. — You are well endowed mentally, and calculated (with proper 
culture) to speak and write effectively, and to wield considerable influence in 
the realm-, of thought, and are efficient and capable of doing up a good life- 
labor. 

[4.] Average, — Have a fair mental development but it requires the advan- 

A education and other circumstances to call it out. 

\\. ] Moderate. — YOU have little love for literary pursuits, and would be apt 
to fdl asleep over a good book. 

[2. ] Small. — You are dull of perception and comprehension, poor in mem- 
ory and judgment, and hale literature. 



34 



SELF-HELP. 



The two following conditions — Activity and Excitability — depend principally 
on temperamental combinations. 



ACTIVITY. 



[7.] Very Large. — You are physi- 
cally very lithe-limbed, quick of mo- 
tion, agile — and mentally are equally 
facile, wide awake, eager, quick to 
think and feel, versatile, knowing, and 
brilliant. You are liable to prema- 
ture exhaustion by overwork. 

[6.] Large. — You embody in your 
organization the lively, restless, and 
active. You speak rapidly, compre- 
hend quickly, and decide at once on 
the course to be pursued, and are in 
danger of excessive action, and con- 
sequent early exhaustion of the vital 
powers. 

[5 and 4.] Full or Average. — You 
have a fair degree of natural activity 
and sprightliness, but are likely to 
hesitate before deciding how to act ; 
are not lazy ; do what you can well ; 
but do not love action for its own 
sake. 

[3.] Moderate. — You are rather in- 
clined to inaction, and are rather slow and deliberate in your movements, and 
always take plenty of time to consider. You prefer a sedentary life, and are 
loth to exercise mind or body. 

[2.] .Small. — You are too slow to be of much service to yourself or anybody 
else. 




FIG. 12. — HUGH MILLER. 



To Cultivate. — Action — constant and determined action — is the requirement. 
Be ever on the alert to think, talk, and act quick, whenever occasion requires. 
Make a strong effort to overcome your inherent inertia. 

To Restrain. — Do not be .too ambitious, too grasping, too fretful. When 
tired rest, even to being lazy. Make your hours of daily labor short, and 
carefully cultivate economy of strength. Be satisfied with what you have, in- 
stead of trying and striving for more, and cultivate contentment. 



TEMPERAMEXTS. 



EXCITABILITY. 



[7.] Very Large. — You are remarkably impressible, very easily excited, sub- 
ject to extremes of feeling; greatly exalted at one moment, and much de- 
pressed the next ; driven now this way and then that by constantly changing 
impulses, and very much disposed to exaggerate everything, whether good or 
bad. Your need is to restrain this excitability — first, by avoiding all stimula- 
ting food and drink, and all unnatural or violent mental excitements ; and sec- 
ond, by cultivating a calm, quiet, enjoyable frame of mind. 

[6.] Large. — You are constituted as described in [7], only in a somewhat 
lower degree — too susceptible to external influences for your own welfare or 
that of your friends. 

[5.] Eull. — You are sufficiently susceptible to exciting causes, but not read- 
ily carried away by any sudden impulse ; arc self-possessed, and act coolly and 
with forethought. 

[4-] — You are very cool, delilx?rate, and placid, and allow external 

influe:. ay you but little; act from judgment and not from impulse, 

and are very equable in disposition. 
[3.] Moderate. — You are rather dull, and slow to perceive and feel ; cold and 
nless ; are rarely elated or depressed, and are enthusiastic in nothing. 

[2.] Small. — You are half asleep about ererything — spiritless, listless, tor- 
pid, and soulless. 



BALANCE OF TEMPERAMENTS. 

A well and evenly balanced temperament is the most favorable to the attain- 
ment of perfect health, large abilities, perfection of character, and success in 
life. 

are possessed of well-balanced temperaments ; but the conditions that 
go to make temperament can, by right living, be changed and modified, pre- 
cisely as the brain conditions, that go to make character, are ever being 

changed and modified for better or worse. 

Life implies motion. We can not possibly remain in this world and remain 
stationary. We must either recede or advance ; grow better or worse ; attain 
a higher perfection of body and soul, or relapse into a lower condition — for 
Stationary we Can not remain. This as regard-, the elements tint constitute 
character. 

The same rule not only applies equally to physical life, but is more easy of 

demonstratj •, mental and physical exercise, we cm so alter 

the relations that one set of governing organs bear to another, as in a few 



3* 



SELF-HELP. 



years to make a very palpable difference in the physical life of the indi- 
vidual. 

When the Vital Temperament is in excess, and the Mental and Motive de- 
ficient, the body should be actively engaged; plain food (containing the phos- 
phates in excess) in moderate quantities should be rigidly used ; the pores of 
the skin should be kept open by daily baths and friction ; indulgences of every 

nature should be shunned ; a course 
A WELL-BALANCED TEMPERAMENT. f daily mental training— reading, 

studying, reflecting, conversing — is 
a necessary requirement. The faith- 
ful doing of these rules for one, two, 
or more years, will produce wonder- 
ful results in indicating a sure 
growth to a well-balanced organi- 
zation. 

When the Mental is in excess, 
stimulating food of all kinds should 
be avoided, and especially so should 
alcoholic liquors, tobacco, tea, and 
coffee ; close mental efforts, cares, 
and worries should not be indulged 
; pleasurable recreation and ex- 
! ercise should be daily observed. 

And so, when the Motive is ia 
excess, it only requires that the 
weak be made stronger, and the 
very strong be directed and culti- 
vated to a normal standard, when a 
uniform and harmonious temperament and character will inevitably result. 

Excesses in any physical or mental direction run counter to the attainment 
of human perfection, and it only requires, in this right growth toward perfec- 
tion, that, where mental developments or physical excesses exist, we perse- 
veringly and understanding^ obey the laws that guide to a well-balanced and 
harmonious whole. 




HRISTOPHER NORTH. 



SIZE OF BRAIN. 



Size — other conditions being equal — is a universal measure of power. The 
larger the brain, the more force, power, and ability is there contained in it. 



SIZE OF BRA IX. 37 

When a brain is large, and yet lacks power, it is because of a low quality f 
organization. A small brain, possessing high organic quality, may give ex- 
pression to much force and power, but it is of a brilliant and superfine nature. 
The men for great occasions must possess a giant force of intellect, and this is 
only to be found in those having large brains of a fine organic quality. 

An adult male brain, of a person of ordinary size, must, in order to possess 
any mental efficiency, measure twenty-one inches in circumference. In per- 
sons of very small size, twenty inches may suffice ; but a circumference cf 
twenty-one inches is necessary for the production of even very moderate men- 
tal power. Most efficient heads are twenty-two to twenty-three inches round. 
Twenty-four inches is the largest circumference usually seen. 

The head of a male infant at birth is twelve inches in circumference, cr 
nearly ; at three months, it is fourteen inches ; at six months, fifteen inches ; 
at twelve months, seventeen inches. The increase is very gradual up to four 
and five years. At six years, it is about nineteen inches ; at eight and nine, 
twenty inches. From this period it increases slowly, till, at fifteen or sixteen, 
it reaches twenty-one inches. At full manhood — say, twenty-one years — it 
raises from twenty-one to twenty-three inches — or, at most, twenty-four. 
Very seldom indeed is the head known to grow to twenty-five inches, and then 
it becomes defective in coronal height. Twenty-six inches in circumference is 
sure to be associated with disease of the brain, aggravated as it exceeds this. 

Brain measurements in adults range nearly as follows : 

7, or Very Large, 23^4 inches, and upward ; 6, or Large, from 22 
2 3 : 4 ; 5» or FuUf from 22 to 22 ^ ; 4, or Average, from 2i;< to 22; 
Moderate, from 20> + / to 21^; 2, or Small, from 20 to 20; 4 ". Female heads 
are half an inch to an inch below these measurements. 

The above measurements can not always be relied on as the actual si 
quantity of the brain, from the fact that heads are developed in different diree- 
ome being round, Others long; some low, and others high. 

_ [7.] /'. ry 1. ■>■ . — If your organic quality be good and your activity suffi- 
cient, you should manifest extraordinary mental power; and if there be also .1 
proper balai 1 the various groups of faculties, you are capable of 

taking a place in the first ranks, among the intellectual giants of the 
Such a mind, backed up l>y adequate physical stamina, will' overcome all oV 
. and achieve greatness in spite of all difficulties. You may not have 

had your full powers called out, but the capacity is here. 

[6.] Large. — Yours is a mind of great reach and power, and von can, if you 
wiD, m If widely felt in society. \ OU arc capable of 'iii.in.ii- ! : 

s enterprises, taking broad views of things, and of drawing corre 
elusion-; from ascertain if you are a scholar, you should 



38 SELF-HELP. 

known and admired in the sphere of letters, and exert great influence wher- 
ever the supremacy of mind is acknowledged. Much, however, depends upon 
the tendencies impressed upon your character by the predominating group of 
organs, and your power may be a blessing, or it may be a curse to yourself 
and to the world, according to the manner in which it is used. 

[5.] Full. — With the proper physiological conditions, you are capable of 
accomplishing much, and attaining a high position in the direction of the lead- 
ing faculties, acquiring an excellent education, and manifesting talent of a high 
order, but have not that commanding and all-conquering genius which can 
bend everything to its will. 

[4.] Average. — With activity largely developed, and with good bodily con- 
ditions, you are capable of manifesting good talent, and of succeeding well in 
a business for which you are specially fitted. Out of this sphere your abilities 
would be common-place and your success small. You are quick of perception, 
but neither original nor profound. 

[3.] Moderate. — You have sufficient brain, if conjoined with good organic 
quality and a fair share of activity, to give you a moderate degree of ability in 
practical matters, but little planning or directing talent. You will do best 
when working under the direction of persons better endowed than yourself 
with mental power. Strive to improve your intellect by means of reading, 
study, and the conversation of intelligent persons. 

[2.] Small. — You are weak in mind, and need the guidance of other intel- 
lects in every undertaking ; are incapable of managing any business. 

EDUCATION. 

We have so far seen how the conditions of Organic Quality, Temperament, 
and Size affect mental structure. These conditions are all capable cf being 
modified, improved, by training and education. If this were not so, it were 
useless being born into this world, to live here in preparation for a higher ex- 
istence. But that we can, by determined and persistent efforts, so educate, al- 
ter, train, and improve all our mental and physical organization as to attain a 
large measure of perfection of character, and therefore success in life, can not 
well be controverted. 

The detailed means to secure this end will be found in Section III. 



II. 



MENTAL CONDITIONS. 



I. AMATIVENESS. 





PIG. 14. — AMATIVENESS — LARGE. 



FIG. 15. — AMATIVENESS — SMALL 



Max and woman, separately and individually, are in themselves incomplete, 
and they continue so until, through the growth and prompting! of Amative- 

. sexual love is born, and further, through the great primary office of the 
faculty, there is reproduced a new soul. Love i> the great moving circle, and 

reproduction the pivot on which humanity moves and has its being. 

Though placed at the very base of the brain, its light exercise, in conjunc- 
tion with the governing faculties discovers a spring-source of elevative and 
perfectiona] enjoyment that opens a world of tender and precious delights. 

But it i-, only in its right exercise that the highest enjoyments are to be re- 
alized; for its abuse invariably results in misery — never happiness. And none 

39 



40 SELF-HELP. 

of the attributes that go to make man a duplicate of his Maker has been so 
abused, be-fouled, and wronged, as has the ignorance of the right use of Am- 
ativeness. The abuse of no other faculty has resulted in so much wretched- 
ness, degradation, and utter damnation. It has over-spread the world with its 
wrecks of ruin, and planted its cankering thorn in thousands of wretched 
hearts. And in many instances it has done this under the vail of that terrible 
ignorance which overshadows the minds of men concerning the laws which 
govern this powerful affection, and the great end and object it was de- 
signed to work out. 

Amativeness is situated in the base or back of the brain, and is called the 
cerebellum. It is divided from the cerebrum, or large brain, by a firm, strong 
membrane, but is connected at the centre, as are all the other organs. Its 
convolutions are much more dense than those of the large brain, showing that 
it has more power in proportion to its size. In man it constitutes one-fifth, 
and in woman one-eighth of the entire brain. This shows the mighty power 
that it exerts in character, and the importance of studying and learning its true 
end, and right use, action, and laws. 

[7.] Very Large. — You possess in a very large measure the desire to love 
and be loved ; are irresistibly attracted by the opposite sex, and are capable of 
exerting a like power over them. You are attractive and winning in your 
manners ; very gentle and sympathetic, conforming to the tastes and desires 
of the one beloved ; are devoted in your attentions ; yearn continually for the 
caresses and endearments of affection, and are made utterly miserable by neg- 
lect and indifference on the part of the loved one. With deficient coronal de- 
velopment, or a low organic quality, you would be liable to the perversion of 
the procreative function and to ruinous excesses. See 6. Restrain. 

[6.] Large. — You possess the love-element in a high degree; you strongly 
attract and are strongly attracted by the opposite sex ; with ease win their af- 
fectionate regards or kindle their love, and have many warm friends, if not ad- 
mirers, among them ; the love-element will powerfully influence you for good 
or evil, according as it is well or ill placed. Rightly controlled, and made sub- 
servient to moral principle, it will be a source of strength and happiness — a 
blessing to yourself and others ; perverted, it may lead to speedy and irre- 
trievable ruin. Restrain. 

[5.] Full. — You love the opposite sex with much tenderness; are some- 
what ardent, but can control your desires ; are very attentive toward those 
you love, honoring the other sex in a high degree, and giving your confidence 
and esteem with your love. You are well calculated to enjoy the marriage re- 
lation. 

[4.] Average. — You may be warm and loving at times, but in general man- 
ifest only a fair degree of attachment to the other sex ; can enjoy the marriage 
relation, but need to have your love called out and cherished by a loving com- 



AMATIVENESS, 41 

panion ; are likely to be refined and faithful in your affections, and to honor as 
well as love your mate, if worthy and devoted to your happiness and welfare. 
Cultivate. 

[3. ] Moderate. — You are rather cold and indifferent toward the other sex, 
manifesting more friendship and respect than love ; but esteem and friendship 
may lead to warmer feelings toward a truly congenial companion ; so that 
while you might not find it disagreeable to live unmarried, you are capable, 
under favorable circumstances, of being happier in the conjugal relation. 
With large Ideality, you would manifest more admiration than affection for the 
opposite sex. Cultivate. 

[2.] Small. — You are very indifferent toward the other sex, and have nei- 
ther the desire nor the ability to win their love. Cultivate.. 

To Cultivate. — This organ, like any other, can be cultivated by judicious 
exercise. The exercise required is that which embodies the feeling of obliga- 
tion, devotion, and love to the opposite sex. You should go into society as 
much as convenient, ever making (or trying to make) yourself as pleasant, en- 
tertaining, and agreeable as possible ; especially should you court the society 
of amatorily well-developed men and women, yielding yourself to the charm 
and grace of their manner, and try to drink in their inspiring influence. Mar- 
riage, when rightly entered into and rightly observed, will greatly help to 
growth into a full sexuality. 

Its Perversion and Restraint. — As already mentioned, no other department 
of the body is so perverted as is Amativeness. Licentiousness, in its many- 
robed forms, stalks through the land. Young and old, married and single, 
in crowding thousands break through laws that environ pure chastity, unal- 
loyed love, a sweet reproduction, to revel in the ruts that lead down to hell. 
Lust and love are as antagonistic as are hell and heaven. Purity of mind, of 
soul, and lxxly, can not exist where lust dwells. Xo man and woman, mar- 
ried or single, ever exercised Amativeness in the direction of lust, but that a 
mutual antipathy and disgust was not sooner or later born of it. The antipa- 
thy and disgust may never find expression, bat away down in the inner soul 
there will be ever-present the canker, corroding and blurring the love that 
might have been. 

The great primary object of the sexual element is reproduction, and re pro - 
ductin,i only, and when this divine purpose is thwarted or ignored, so sure as 
day follows night do misery, sorrow, unhappiness, and premature death re- 
sult. Not since the first days of the world, or since Adam woke up and found 
I his side, has love even developed when lust was present. 

Do you wish, with the partner of your life-plan-, to grow into a love that, 
in depth, purity, and sweetness, is akin to the loves of the angels live a life 



42 SELF-HELP. 

<?/* chastity, using Amativeness for the magnetic expression of love by kisses, 
endearments, and caresses, and the sexual department only for the multiplica- 
tion of intelligent beings in the image of the Eternal One. 

And this can be done by a reasonable amount of persistent effort. First, by 
the avoiding of all manner of food and drink that in their use possess a ten- 
dency to stimulate and inflame the sexual element. Persons using tobacco, 
strong tea or coffee, can not live a pure, chaste life. It is as impossible for 
them to do so, using these articles, as to develop high Christian graces. Plain, 
unstimulating food is a continual necessity. Perfect cleansing of the body by 
the daily bath is required. The clothing should be loosely worn. In women 
no corsets or constriction of any kind should be tolerated. Physical exercise 
should daily be taken in proportions sufficient to make sleep sound and re- 
freshing. The mind should be directed in channels that ignore the sexual ele- 
ment. Cultivate the pure, the intellectual, the moral, as a means • of rising 
above the passional, and elevate yourself to a high human plane. 

For more elaborate arguments and plans for growth into a more chaste and 
true life, see chapters on "Amativeness — its Use and Abuse," and "The Law 
of Continence," in the author's large work, entitled "The Science of a New 
Life." 



(A.) CONJUGALITY. 

Before even Amativeness is called into play, there is (or should be) a desire 
for a harmonious mating and union with one of the opposite sex — an attach- 
ment to but ONE conjugal partner. This choosing of a sexual mate, and re- 
maining faithful to it, is observable among some of the lower animals — the ea- 
gle and lion, for example. Its full development is a necessity to perfect sex- 
ual love. It is located on the lower and back part of the head, between Am- 
ativeness and Adhesiveness. 

[ 7. ] Vety Large. — You will be apt to select some one of the opposite sex 
as the sole object of your love, who will be to you the embodiment of all that 
is pure and lovely, whose faults you will overlook, and whose excellences you 
will magnify. You will require the same exclusive attachment in the one se- 
lected, and, when fully satisfied in this respect, will enjoy the marriage rela- 
tion very highly. Care should be taken to bestow your choice where it will 
be likely to be reciprocated, for failure in this direction would very seriously 
affect your life plans. Restrain. 

[6.] Large. — You desire to find one, and but one, sexual mate; will expe- 
rience the keenest disappointment when love is interrupted. Being well 






43 



PARENTAL LOVE. 



mated, you will find your highest happiness in the society of the one you have 
chosen, all of whose virtues and attractions you will fully appreciate. You 
will allow nothing to alienate the affections. Rest? a in. 

[5.] Full. — You can love cordially, yet are capable of changing your ob- 
ject; will love for life, provided circumstances are favorable; yet will not bear 
anything from a lover or companion, and if one is interrupted can readily form 
another. 

[4.] Average. — You are disposed to love but one for life, yet capable of 
changing the object of your affections. Cultivate. 

[3.] Mode-rate. — You are inclined to love only one, yet allow other stronger 
faculties to interrupt that love, and are liable to be led astray by new faces, and 
to allow an old love to be supplanted by new ones. Cultivate. 

[2.] Small. — You have little respect for the conjugal relation, and seek the 
promiscuous society and affection of the opposite sex rather than a single part- 
ner ibr life. Cultivate, 

To Cultivate. — You should not allow new faces to interfere with your pres- 
ent love, but should ever strive to centre your hopes, desires, aims, and pur- 
poses in the one already beloved. Though married, your cvery-day associa- 
tion with your conjugal partner should he a perpetual courtship, ever avoiding 
seeing the undeveloped and undesirable, and ever admiring and cultivating the 
excellences that were first paramount in awaking love. You should remember 
that inside the bonds of a true conjugal love is only to be found that perfection 
of happiness and intensity of love that exists in no other physical condition. 

To Restrain. — This is hardly necessary, only where the chosen one dies, or 
where love is in any way blighted. When this occurs, do not allow yourself 
to pore over the bereavement, but direct your mind in other channels. Seek 
society, and try to appreciate the excellences of others. 



(2.) PARENTAL LOVE. 

(Philopru;j-e)iit'rve>iess.) 

The love of offspring — of one's own children — especially of new-born helpless 
infancy and little children, is a necessity in a perfectly organized mother and 
father, l'arental Love, when fully developed, delights in little children, and 

taller and more helpless they are the more it loves them. It revels in 
their 1 1 1 in their mute actionsand half-discov e red smiles a glory 

that is beyond all else. It can talk with children, make itself understood l>y 
them, and this without requiring to utter a word. It [oves to fondle, e.ue>s, 



44 



SELF-HELP. 



and play with children ; can never see a pretty child without wanting to kiss 
it, and is always the child's friend, advocate, and protector. 

Persons largely possessed with this faculty are enveloped with a magnetism 
that, without a word or action, draws all children toward them, making friends 
at once with them. The children trust them at sight, and love them as 
quickly. 

Those who have the care of children, as well as all teachers of children, should 
possess it in full, for in this lies the great secret of success with the young. 

It is large in writers for children, toy-makers and sellers, and is stronger in 
women than in men. Unmarried females, or married ladies who have no 

children, oft-times express the workings of 
LARGE. this faculty by kissing, fondling, and caress- 

ing animals. 

This affection is liable to great abuses — for, 
when too energetic and not regulated by judg- 
ment, it leads to pampering and spoiling chil- 
dren, indulging them in everything they de- 
sire, and so proves the ruin of the very object 
it wishes to benefit. 

When the organ is deficient, children are 
regarded with indifference, are felt to be a 
heavy burden, and they generally are aban- 
doned to the care of menials, or altogether 
neglected. 

The organ is located in the occipital region 
of the brain, corresponds with the occipital 

[6^ queen VICTORIA, protuberance, and can be found by drawing a 

line from the eye to the top of the ear, and 
continuing it on to the middle of the back of the head, under which point it is 
located. When large, the head extends back from the ears a great distance ; 
and when small, the back of the head appears to rise almost perpendicularly 
with the neck. 




[7.] Very Large. — Your love for children is intense, and you almost 
idolize your own children, and grieve greatly over their loss. You are apt to 
spoil them by pampering and hurtful indulgences, or by allowing them to rule 
instead of yielding obedience. If you have children, you suffer groundless 
apprehensions on their account, especially when absent from them, and the 
death of one of them would affect you intensely. Restrain. 

[6.] Large. — As a parent you would be tender and indulgent, perhaps, to a 



PARENTAL LOVE. 45 

fault, unless restrained by high moral considerations, and are too apt to over^ 
look the faults and imperfections of your young favorites, whether your own 
children or those of your friends. You are passionately fond of the society of 
the young, who are equally fond of you, and you will have groups of children 
clustering around you whenever you go among them. You must keep this 
faculty strictly under the control of moral principle, or it will lead to harm 
rather than good to the little ones you love so well. 

[5.] Full. — You are capable of loving your own children well, and will do 
and sacrifice much for them, but will not be over-indulgent, and will feel no 
very strong attraction toward children generally, or toward animal pets. 

[4.] Average. — You will love your own children, but will care little for 
those of others. If Adhesiveness and Benevolence be large, you will be ten- 
der toward the helpless infant, but will like children better as they grow older. 
Cultivate. 

[3. ] Moderate- — You are rather indifferent even toward your own children, 

if you have any, and cold toward all others ; can bear little from them, and are 

not calculated to win their affections. You care nothing for pets. Cultivate. 

[2.] Small. — You care little for your own children, and still less for those 

of Others, and are utterly unqualified to have charge of them. Cultivate. 

7'o Cultivate. — This can be done by enjoying the society of children, as- 
sisting them in their little plans, playing and romping with them, sympathizing 
with them in their misfortunes, and laughing and relishing the fun they may 
develop in their plays and pastimes. 

In no way can you so enjoy a pleasant time as in the company of sweet, 
healthy, merry childhood, absorbing from their overflowing vitality new 
strength and renewed youth. 

If married and childless, you should adopt two or more children, and in the 

Hi and providing for them you will find the pleasure that comes of well- 

I >ped parental Love. 

It seems contrary to the laws of Nature that a married couple could bear 

children and not have a strong love for them; but in thousands of instances is 

thi-> the fact, and it is to be explained by the Supposition that these children 
were not the children of desire and love, but otherwise of misdirected Ama- 
3 — lust. When children are brought into the world under right condi- 
tion,, knowingly and undcrstandingly, with a strong and loving de-ire there- 
fore, there will be no need of suggestions for tin- cultivation of love for them. 
To Restrain. — Thousands of children fail to reach puberty because of the 
<»ver-indulgence of the parents, causing a total disregard <>f the laws that gov- 
ern their growth into health, completeness, and beauty. Judgment shoula 
i-'c-r be exercised cn>er affection. They should not be pampered with unhygienic 



46 SELF-HELP. 

food and sweetmeats, nor should they be dressed up with bare legs and arms 
to show off their doll-like beauty. More children have been sent into prema- 
ture graves through the mode of dressing than in any other way (excepting, 
perhaps, wrong food and patent medicines.) One child should not be made a 
favorite over another, for this invariably results, sooner or later, in ill-will and 
feeling. Petting a child one minute and punishing it the next shows a large 
development of parental love and a sad deficiency of judgment, and never yet 
failed to spoil a child. You should be neither too strict nor too indulgent, 
and should endeavor to impartially love them, associate with them, direct and 
educate them. 



(3.) FRIENDSHIP. 
{Adhesiveness. ) 

Next in importance in our social relations to the desire for a conjugal mate, 
and attachment to one's own offspring, is that of the origin and fountain of 
friendship — that strong social feeling which makes all the world akin ; the ele- 
ment that forms societies, communities, nations; that forms copartnerships in 
trade, business corporations of all kinds, societies of every description, asso- 
ciations in :11 their multiform characteristics — states, nations, and kingdoms. 

Without this or a kindred faculty, mankind — instead of being brought to- 
gether into cities, towns, villages, companies, and families — would have wan- 
dered up and down on the earth alone, without society, and without all the im- 
mense benefits resulting from social life. For isolated man is weak, but asso- 
ciated he is powerful. 

The feeling of friendship — brotherhood — "is first felt toward those of our 
own household or family. It puts out its tendrils and binds them closely to 
us. The vine of brotherhood grows around brothers and sisters. It plants 
its roots in the soil of home. It gathers its nourishment from the crumbs 
that fall around the home-table. It winds its tendrils first around the inmates 
of the dear old paternal roof. It next reaches out to early associates and more 
distant relatives, and then winds them into the folds of brotherhood. It next 
extends its arms to acquaintances, and next to their friends and acquaintances, 
till at length it reaches its embracing tendrils around the entire race." 

Strong Adhesiveness is a necessity to success in all kinds of business ; for 
its exercise secures customers for the merchant, clients for the lawyer, patients 



FRIENDSHIP. 47 

for the physician, patrons for the teacher, hearers for the preacher, work for 
the mechanic, markets for the farmer, and votes for the politician. 

The organ of Friendship is to be found just above and outward from Pa- 
rental Love. When it is large, the head is wide through this organ. It is 
usually much larger in women than men. 

[7.] Very Large. — You love your friends with the utmost tenderness and 
intensity. Vou take great interest and delight in the exercise of friendship ; 
are unwilling to think or believe ill of your friends, and are ready to make any 
sacrifices for them. Your friends may he few, but they will be dear, and your 
attachment ardent and strong. As your friends are human and have their 
weaknesses, you should endeavor to keep your heart free from too greatly 
idolizing them. Restrain. 

[6.] large. — You are warm-hearted, social, cordial, and affectionate in your 
frien [ships, and enjoy the society of your friends in a high degree ; you cling 
to those you love through all changes of time and circumstance. Once a 
friend, you are one for ever — in adversity as in prosperity — to aid, encourage, 
sympathize with, and console while living, and to mourn when departed. You 
must be careful in the choice of your friends, for you are liable to suffer much 
from the unworthiness and ingratitude of those to whom you may become at- 
tached. 

[5.] Full. — You make a companionable, warm-hearted friend to those 
whom you deem worthy, but are not disposed to sacrifice too much in their be- 
half; cordial in your intercourse with those around you, and disposed to make 
friends, but your attachments are not always lasting, and you do not bind oth- 
ers to you by very strong bonds of affection; neither are you likely to make 
many enemies. 

[4.] Average. — You can make friends, and are capable of considerable af- 
fection for them under favorable circumstances, but will not be likely to mourn 
greatly over their absence. Cultivate. 

[3.] Moderate. — You may be somewhat fond of society, and exercise 
some attachment to friends, yet will sacrifice it upon unimportant occasions ; 
and though you may have many acquaintances, you will have no intimate and 
very dear friends. Cultivate. 

[2.] Small. — You think and care little about friends ; take little delight in 

their company, and prefer to live and act alone. Cultr 

To Cultivate. — The right cultivation of this organ, when deficient, is very 

important to all whose aim is success in Life. You should not wrap yourself 
up in the frigid clonk of selfish isolation, but should cultivate friendship by as- 

ing freely with those around you, ever opening up your better nature to 
the reception and expression of cordi.d friendship. To live alone, and dose 
the avenues of warm •hearted friendship, is to exclude one of the highest pleas- 



48 SELF-HELP. 

ures of living. You should try to ever cultivate cordiality and brotherly love 
toward all mankind, and when traveling by sea or land you should ' ' scrape 
acquaintance" with your fellow-travelers, freely exchanging views and feelings 
by social intercourse and friendly gossip. 

In business you should especially cultivate your friendship, taking a strong 
interest in the hopes, desires, and aims of all those with whom you come in 
contact,) whether they be immediately related to you in a business way or oth- 
erwise, ) advising, encouraging, and assisting them if necessary. The doing 
of this with an earnest desire will effect a wonderful influence in your own ma- 
terial prosperity and happiness of mind. 

To Restrain. — Though friendship should thus be cultivated, yet great care 
should be taken to choose for intimates those who will return good for evil, or 
at least will endeavor to do so. All are liable to form improper associations, 
and when this is done you should break them off as soon as you are convinced 
of their injurious tendencies. In doing this you should do it thoroughly, ex- 
changing no ideas, letters, or looks — banishing as far as possible all ideas of 
the person loved ; and to more effectually do this you should busy yourself 
about other matters, so as to enable you to forget all about the person. The 
exercise of friendship should at all times be kept under the guidance of the in- 
tellectual and moral sentiments, so as. not to be bestowed upon unworthy ob- 
jects. 

(4.) INHABITIVENESS. 

Inhabitiveness brings us to the old homestead, with its wealth of home-love 
and home-instincts — the dearest, loveliest place in the world — "sweet, sweet 
home." Out from large Inhabitiveness came the poem so universally echoed : 
" There is no place like home." 

Away from home, Inhabitiveness is miserable. Visiting, traveling, jour- 
neying, rambling, "home-sickness" is sure to result. 

It is evident that Inhabitiveness demonstrates that every family should pos- 
sess a home ; and if God has given man a love of home, He has given him a 
right to a home ; and so he should select one place out from the broad earth, 
and there build himself a home ; there make happy his companion ; there 
rear and educate his children, entertain his friends, gather in the good things 
of life, and under his own " vine and fig-tree" enjoy them. 

Every family should make it one of their first objects in life to secure a home 
of their own, be it never so humble, where they will not be compelled to 
move, or else gratify the extortionate demand of some unfeeling landlord ; 



CONTINUITY. 



49 



where rent-days come and go unheeded ; where no close-fisted owner can turn 
them homeless into the streets, or sell their furniture at auction for rent. 
A home of our own is a necessity to the full enjoyment of the domestic affec- 
tions, and the comfort and happiness of the family. . 

Patriotism — the love of country — is an outgrowth of Inhabitiveness. 

The organ of Inhabitiveness is located directly above Parental Love, and 
between the two organs of Adhesiveness. 

[7.] Very large. — Your love of home is very strong, and you are liable to 
home-sickness when away from it, especially for the first time. You will suf- 
fer almost any inconvenience rather than leave home, and prefer remaining in 
an inferior house to changing. Restrain. 

[6.] Large. — You are very strongly attached to home; love your native 
land with a pure devotion ; leave your place of abode with great reluctance, 
and are home-sick nnd miserable if compelled to remain long away from it. 
You become strongly attached to any place where you may reside ; desire 
above almost everything else a home of your own, and when you have one, 
can scarcely be persuaded to leave it for a day. 

[5.] Full. — You manifest considerable attachment to home and country ; 
prefer to live in one place, and surround yourself with the comforts of do- 
mestic life ; feel some regret in leaving the place of your birth, or of long res- 
idence, but can easily change if circumstances require it ; and are not likely to 
get home-sick, even if compelled to remain absent for a long time. 

[4.] Average. — You have some love for home, but can change your place 
of abode without much regret, and are not inclined to expend much time or 
money in improvements, or in surrounding yourself with home comforts. You 
are never home-sick, and if Locality be full or large, are fond of traveling. 
Cultivate. 

[3 or 2.] Moderate or Small. — You care little for home or country ; are cos- 
mopolitan in your tuples, and indifferent about places. You like to travel, and 
with Continuity small, enjoy constant change of scene. Cultivate. 

To Cultivate. — To increase the activity of this organ, a home with a small 
piece of land attache! should be secured. You should improve it by planting 
fruit trees add shrubbery, multiplying conveniences about it, staying much at 
home, indulging a love for it, and dwelling on the associations and memories 
connected with it. Especially should you avoid moving from one place to an- 
other, for this has a tendency to harden and enfeeble the organ. 

To Restrain. — Go abroad, travel, visit friends at a distance, read books of 
travel, and become interested in Other homes and lands than your own. 

(5.) COM 1 im iiv. 

In all mental efforts and pursuits requiring application, the ability to dwell 

c 



50 



SELF-HELP. 



LARGE. 



on one thing at a time — to concentrate the mental energies into a focus — bring 
all the powers consecutively and connectedly to bear upon one point — is a grand 
necessity to success. He who concentrates every quality of his mind upon 
any subject, abstracting his thoughts from everything else, forgetting all but 
the one thing, and pours his concentrated powers upon it, until he grasps it 
completely and makes it his own, can not help attaining success in the direc- 
tion aimed at. "One moment's pure, solid, close, abstract thought upon any 
subject, is worth more than a whole week's wandering, desultory, inconstant 
thinking. The one burrows into the subject ; the other glances around it. The 
one snatches it with power, and masters it at once with a giant's strength ; the 
other tugs away at it like an infant trying to move a mountain. The one sees 

it in an absolute reality in the clear 
sunlight of perception and reason ; 
the other gets only a dim outline 
of it in the mists and darkness of 
doubt and uncertainty." 

In all occupations requiring ap- 
plication — as the logician, student, 
artist, musician, lawyer, chemist, 
etc. — large Continuity is a necessity 
in the attainment of perfect suc- 
cess ; whereas, in some pursuits — 
as salesman, where many custom- 
ers are to be attended to, ticket 
agents, conductors, editors, and 
other 'occupations, requiring versa- 
tility rather than application — mod- 
erate or small Continuity may be a 
requirement. 

The organ of Continuity or Con- 
centrativeness is located above In- 
habitiveness and below Self-Es- 
area like a new moon, horns downward. 
When large it gives a general fullness to that region, and when small a 
marked depression will be noticeable. 

[7.] Very Large. — You have great application; fix the mind upon objects 
slowly, and can not leave them unfinished; are apt to be tedious and prolix, 
and to exhaust the patience of your hearers or readers, as well as the subject 
of discourse. All sudden changes arc distasteful to you, and there is a ten- 
dency to a monotonous sameness in everything you do. Restrain. 




FIG. 17. — ROBERT LOWE, 
reem, and forms a semi-circular 



CONTINUITY. 51 

[6.] Large. — You have great capacity for following out a train of thought, 
and concentrating all your faculties upon one subject, and are noted for thor- 
oughness in your studies, or in working out the details of any plan you have 
to execute. When you have commenced any piece of work, you wish to fin- 
ish it before commencing anything else, and are annoyed by interruption or 
change of programme. In talking or writing you are liable, unless you take 
pains to guard yourself against it, to become prolix and tedious ; tell long sto- 
ries ; are sometimes absent-minded ; very persistent and steady in any course 
of action determined upon, and have no patience with fickleness or sudden 
changes of plan. Restrain. 

[5.] Full. — You like to carry out to completion anything you have com- 
menced, but are not greatly annoyed by interruption, and can lay down one 
thing and take up another without much disadvantage. Are tolerably thor- 
ough and patient ; can concentrate your thoughts when occasion requires it, 
and follow out a subject in all its details, but are not inclined to be tedious or 
" long-winded." 

[4. ] —You can concentrate your thoughts upon one thing, and 

dwell upon it till fully elaborated, or you can readily divert your attention to 
other matters; prefer to do one thing at a time, but can have several irons in 
the lire at once, and attend to them all ; are capable of consecutive thinking, 
but never tedious, and generally talk or write to the point. 

[3.] Moderate. — You love variety; change readily from one thing to an- 
other; commence many things that you never finish; think clearly, perhaps, 
but not always consecutively ; lack connectedness and application, and should 
aim at more fixedness of mind and steadiness of character. Cultivate. 

[2.] Small. — You are inclined to be very rambling and incoherent; very 
ready to begin, but having too little perseverance to finish ; fly rapidly from 
one thing to another, and no one ever knows where to find you, or in what 
mood to receive you. You talk about several things at once, and the listener 
is seldom much wiser for the information you seek to impart. You si 
have been a butterfly. Cultivate. 

To Cultivate. — Fix the mind, and keep it fixed, on one single subject for a 
long time, and avoid interruption and transition. The following of some 

cupation that requires application hour after hour is a certain method of in- 
ig the growth of the organ. Much can be done by force of will, but 
this will do vastly more. The Americans, as a rule, are deficient in Conti- 
nuity, and one great reason for this is the mode of education. Crowding so 

many Studies upon the attention of children in one day — devoting a few min- 

• reading, a few minutes to spelling, a few more to writing, a few more 
to arithmeti not help resulting in small Continuity. Children 

should not have more than tWO branches of study in a day — one in the morn- 
ing and one in the afternoon — and e:u li day in the week t w < » different studies . 

to be continued and repeated weekly on the day et apart for the two particulaj 



52 SELF-HELP. 

branches of study. The doing of this would result in more real knowle dge, 
and establish a character for more thoroughness in all of life's efforts, than 
ever will the present mode of crowding and cramming a dozen studies a day, 
the evident results of which are that the children receive but a superficial 
knowledge of things — a knowledge that rarely goes below the surface. 

To Restrain. — Make constant efforts to be less prolix ; move rapidly from 
one thing to another, dwelling on nothing long, and otherwise reverse the di- 
rections given in the preceding paragraph. 



(e.) vitativeness. 

The love of life, the desire fro exist, and the dread of premature death, is an 
inherent principle in all mankind, as well as many of the animal kind ; for, 
though interwoven with grief and sorrow, pain, misery, and wretchedness, 
life is sweet — a blessed boon, and the love for it prompts us to do and dare 
for its preservation. 

Persons in whom the quality is very large will resist disease and the re- 
sults of physical accidents that would destroy the life of those in whom it is 
weak. These persons love life, and determine to cling to it and retain it, and 
by this quality of resistance and determination they ward off the approach of 
premature death. 

The same quality that renders life and the desire to preserve it so sweet, 
also renders death proportionally abhorrent, that it may be avoided. And the 
existence of this organ as a part of the spiritual man, is a proof against the 
cessation of being, and in favor of the immortal nature of mind. It is the 
life of mind that it loves — the life of the thinking, loving, enjoying principle. 

The organ of Vitativeness is located just behind the ear, nearly under the 
mastoid process, and between Combativeness and Destructiveness. When 
large it extends back of this process, and gives great width to the head behind 
it. 

[7-] Very Large. — You shrink from death and cling to lite with t\\ e utmost 
determination against disease and death, and will not give up to die to the 
very last, and then only with difficulty ; your dread of premature death is too 
great, and you should learn to look at it through the medium of faith and 
hope. Restrain. 

[6.] Large. — When attacked with disease, you struggle resolutely against 
it, and will not give up to die unless forced to do so. Having large animal or- 
gans, your desire for life will be on account of this world's gratification ; with 



VITATIVENESS. 53 

large moral organs to do good and promote human happiness, or with social 
faculties you love life for its own sake, and to enjoy the pleasures connected 
with the family relation. 

[5.] Full. — You love life and cling tenaciously to it, and can resist disease 
with considerable power ; have no great dread of death. 

[4.] Average. — You enjoy life, and cling to it with a fair degree of earnest- 
ness, yet by no means with passionate fondness ; you have less power to re- 
sist sickness and death than one more largely developed in the region of Vi- 
tativeness. Cultivate. 

[3, 2. ] Moderate or Small. — You like to live, but do not care about ex- 
istence for its own sake. May like to live on account of family or friends, or 
with a view to do good in the world, but will yield up your existence with lit- 
tle dread or resistance. Cultivate. 

To Cultivate. — This organ requires cultivation as much as does any other 
faculty, and even more so — for lacking Yitativeness, and the power to resist 
premature death, and the " innumerable ills that flesh is heir to," we lose 
through early dissolution the opportunity to cultivate our nature in the direc- 
tion of a high and perfect standard, so that the desire and tenacity to cling to 
life is not a wrong, but a right — a virtue. The preservation of health and life 
is a paramount duty, and sickness and premature death, whether caused by 
broken physical laws or suicide, is a sin, and most wicked. The desire to 
live should habitually, hourly and daily, be cherished, and all feelings that 
suggest premature death should be avoided, for such feelings do more to in- 
duce the death thought of than can be well imagined. 

But you will say: "Are we not to be in readiness for death when God 
1 calls US?' " Most surely so, if God really did "call" us. But lie never 
<>, never has done so, never will do so. You go of your own accord, 
of your own free will, and when you go before reaching the years allotted to 
man's natural life, you do so because you have broken, slighted, and outraged 
the law that God has established for the healthy growth of your mind, soul, 
and body into ripe old age and a natural death — and, because natural, desitta 
— no matter how large the quality of dread and resistance may have been. 

It i-, right that we should cultivate a dread and resistance of disease and 
premature death, for disease and premature death are painful. They imply a 
greater or smaller amount of suffering, agony, unhappiness, and misery ; 

ai health implies happiness; and a natural death — resulting when the 

physical nature i-. worn out and tired, and the spiritual ripened and full-grown, 
and n •„• into a condition that will favor a continual growth into a 

more perfect state — i > pleasurable, not painful; desirable, nol to be dreaded. 

Death should be to life precisely what the retiring to sleep is to the .lay's 
d labor— a great desire, an intense happini 



54 



SELF-HELP. 



(6.) COMBATIVENESS. 



To resist -wrongs, to overcome 
obstacles, to protect oneself from 
being down-trodden, to accomplish 
great projects involving opposition, 
and to do all this with determina- 
tion, resolution, boldness, and cour- 
age, is the office of Combativeness 
when rightly directed. 

Its proper office is not to fight, 
but to give spirit, ambition, zest, 
and fire to the character, goading 
the other faculties on to activity, 
exertion, and vigorous efforts — to 
bold attempts, brave encounters, 
and great undertakings. 

It is the element that in every 
undertaking lays hold with cour- 
age and determination — with the 
" I-can-and-will" requirement to 
success ; whereas small Combat- 
iveness is ever saying, "01 can't 
if I try," and is thus ever rendered inefficient and helpless. 

Do you aspire to be a successful merchant, or a great reformer, or a pow- 
erful preacher, or a skillful healer of the sick, or to personally grow into a 
higher spiritual life ? You will ever require the aid of Combativeness. To 
accomplish any life-plan, a long and almost unbroken series of small and 
great obstacles have to be overcome, and to urge our way through these bold- 
ness, force, energy, resolution, and unflinching determination are required. 

When Combativeness is excessive, perverted, or not directed by the higher 
faculties, it produces the most undesirable results— quick, fiery temper, fret- 
ting, scolding, pugnacity, ungovernable, fault-finding, cross and ugly feelings 
and conduct, bickerings, lawsuits, wranglings, threatenings, animosities, and 
sometimes leads to rowdyism and fighting. " In characters where it is strong, 
it is abused unconsciously. It engenders the habit of sharp speaking, a pert 
and tart kind of pleasant fault-finding, which is very annoying to others, often 




15. — GENERAL THOMAS. 



COMB A TIVENESS. 5 5 

planting a sting in their bosoms which they can not expel. It often gives the 
ability and the disposition to carry on the tongue a long, sharp dirk, some- 
thing like the dagger which the serpent carries ; and it is run remorselessly 
into everybody's heart that happens to do or say anything that does not ex- 
actly please. In characters where it is strong, it gives a wonderful disposi- 
tion and ability to use sharp, sarcastic, venom -toothed words ; words that 
bite, and sting, and corrode ; caustic words that eat into the quick, and 
make one's soul smart as though an adder had stung it." 

Combativeness is located behind and above the ears, about an inch and a 
half from the top of the ears. 

[7.] Very Large* — You are remarkable for the resolute, determined, cour- 
ageous, and fearless way you grapple with and overcome any obstacles that 
may obstruct your plans and purposes ; no difficulties or dangers ever baffle 
you, and you love and prefer hazardous enterprises. With motive power 
predominant, prefer work that involves muscular labor, and a rough, daring 
life; with .small caution, have more valor than discretion; and with deficient 
moral sentiments are apt to be quarrelsome, desperate, and dangerous. Re- 
strain. 

[6.] Large. — You are determined, resolute, and brave; always ready to 
rc-si-t encroachment upon your rights ; fond of opposition ; delight in oppos- 
ing obstacles, and are energetic in carrying out your plans and purposes ; in 
danger are cool and collected, and never lose your presence of mind. 

[5.] Full. — You are like [6], only in a less degree; courage, energy, or 
disposition for argument you do not lack, but you are not inclined to be quar- 
relsome, contentious, or fault-finding. You may consider yourself happily 
endowed in respect to this elementary character. 

[4.] Average. — You evince the workings of this organ according to circum- 
stances; when vigorously opposed, or when any of the other faculties work in 
conjunction with Combativenes9, you show a good degree of courage and en- 
ergy; but when large Cautiousness or Approbativeness works against it, are 
at tunes irresolute, and even cowardly. Cultivate. 

[3.] Moderate — You rather lack efficiency, and are too little disposed to as- 
sert and maintain your rights ; when opposed, you rive way too readily; con- 
tention and argument you endeavor to avoid, and when your rights are inter- 
fered With show little or no resentment, and will surrender much for the sake 

of peace. Cultivate* 

[2.] Small. — You are inefficient and inert ; never feel Strong, independent, 
it-reliant, and are - > deficient in energy and spirit as to be unable ; 

complish much. Cultivate. 

To Cultivate. — A full development of ( 'omlutivene | being SUCh a necessity 



56 SELF-HELP. 

to success in all plans, purposes, aims, and objects of life, the constant and 
persistent cultivation of it when deficient should be a daily and hourly law. 
To this end you should court opposition and surmount it, engage in debates 
and mental contests involving the merits and demerits of politics, art, science, 
and religion, resent promptly any appearance of advantage, and never allow 
yourself to be over-ridden without an effort to defend your rights and posi- 
tion. Especially should you, in any undertakings you may plan, whether 
they be important or insignificant, ever lay hold of them with a courage and a 
determination not to fail. Ever keep in mind the language of a strong Com- 
bativeness : " I can and 1 will /" never indulge in a "I can't," or (provided 
you are right) allow yourself to be beaten; but otherwise push, and follow up 
so closely and energetically as to carry all before you. Speak out courage- 
ously, fearlessly, and emphatically, as though you meant all you said, and in- 
tended to make others feel it, and back your assertions up with the doing of 
it. Ever doing this, success in a large measure can not help being yours. 

To Restrain. — This is hardly necessary, only when excessive, perverted, or 
not governed by the higher faculties. There is not a person more to be 
dreaded than a man or woman having large perverted Combativeness. They 
embody and express without much effort more sharp-pointed, double-refined 
pain and misery to those whose misfortune it is to be associated with them 
than does the perverted expression of any other faculty. Everlasting ill 
temper, contrariness, contradiction, disputes, fretting, fault-finding, etc., are 
positive obstacles in the attainment of perfection of character and happiness. 
The first effort in the cultivation of a right expression of Combativeness 
should be in the direction of health. Ill health has a wonderful effect on this 
organ, (as for that matter it has on all organs, ) and the attainment of perfect 
health by the right observance of physiological laws will do much to help to 
the desired end. You should avoid debate involving exciting discussions and 
conflicts of opinion, and never allow yourself to speak sharply or angrily, but 
always endeavor to do so mildly and pleasantly. Never scold, swear, or 
"blow up" any person, and ever endeavor to restrain your temper when it 
manifests an indication to express itself. 



(7.) DESTRUCTIVENESS. 

This is the quality that lays open the broad way that makes possible the 
civilization of the whole earth. It furnishes the force-element that destroys 
and exterminates, that builds and repairs. It is capable of great severity, 



DESTRUCTIVENESS. 57 

harshness, and delights in causing pain. Perverted, there is born of its exer- 
cise revenge, malice, a disposition to murder, etc. 

Its legitimate office is to give force to the action of the other faculties and 
energy to the whole character. With Firmness, it is the spring-source of that 
great requirement to success, perseverance. " All men of energy, of bold and 
resolute determination, of vigorous action, of strenuous endeavor, and of 
thorough-going force, are strongly endowed with this faculty. It gives power 
to the will, vigor to thought, and success to action. It is pre-eminently the 
faculty of success. It digs success out of every enterprise it undertakes. 
Look around you at the successful men in the conflict of life — they have strong 
and active Destructiveness. It is necessary in every business and pursuit, 
even in the pursuit of moral good. The moralist must have it strong, or his 
morality will be weak and sickly. The religionist has it strong, or his relig- 
ion will be but a faint desire, and it will never show itself in noble actions — in 
self-denial, in strenuous spirit-struggles for good. To overcome the undue 
exercise of the selfish sentiments and propensities, to curb the appetites, to 
bridle the lusts, to resist temptations, and to labor with a manly boldness and 
vigor for the higher vantage-ground proposed by religion, is a work of indom- 
itable energy. The reformer has great need of this power of mind. He has 
to oppose old errors, old practices, time-honored usages, and work his way 
against the strong tide of popular sentiment and the mighty barrier of popular 
prejudice. Silent will be his tongue, and palsied his hand, if he is not strongly 
endowed with the energy and power of Destructiveness." 

Every man and woman who aspires to high endeavor has need of the strong 
impulse given by this stirring, pushing, daring, restless energy of soul. 

"When large Combativeness is not held by the strong rein of self-restraint, 
it often over-runs all bounds of moderation, and bursts out in violent passion, 
in deep anger, in boiling resentment. When stirred to hatred, it is deep and 
almost uncontrollable. It is the madness of the bull-dog, the deep, vindic- 
tive rage of revenge. It is the feeling that holds grudges, that cherishes re- 
sentment that burns in a fire of perpetual hatred. It wars against forgiveness, 
and is the seat of everything that is black and revengeful in malicious hatred. 

The organ is located above the upper junction of the ear with the head, and 
extends al>out an inch and a half above this junction. Its prominence gives 
breadth to the head at this point, and when very large it makes the head 
nearly round, like the head of the bull-dog. 

[7.] Very Large. — you pOSSCSS great executive ability, ami can, when ncc- 
, put forth tremendous energy ; when thoroughly provoked exhibit the 



53 



SELF-HELP. 



most powerful indignation, even to rage and violence ; take pleasure in de- 
stroying and exterminating whatever seems inimical to your wishes, or stands 
in the way of your plans; you can endure pain heroically, or, if need be, in- 
flict it upon others without compunction, if not with positive pleasure. Re- 
strain. 

[6.] Large. — You possess the determination, force, and energy necessary to 
remove or destroy whatever impedes progress. You are inclined, when an- 
gry, to use forcible language, and in the expression of your indignation to be 

very bitter, severe, and cutting ; 
large. you take pleasure in breaking, 

pulling down, uprooting, and 
destroying. Restrain. 

[5.] Full.- — You evince a suf- 
ficient amount of this faculty to 
give you force, determination, 
and, when aroused, indignation, 
but are not disposed to be vin- 
dictive, cruel, or unforgiving. 
You will more likely show your 
anger in sarcasm and bitter in- 
vective than in acts of violence ; 
but if too much provoked you 
may resort to force ; in business 
will develop a good degree of 
fortitude and energy. 

. [4.] Average. — Are like as 
described in [5], only in a lower 
degree. Cultivate. 

[3.] Moderate. — You are not 
very forcible, executive, or se- 
vere; your anger is not deep, 
and you threaten more than you 
execute ; you shrink from pain, 
and inflict it upon others with a great deal of reluctance. Cultivate. 

[2.] Small. — You are too tender-hearted; very deficient in energy; can 
neither bear suffering with fortitude, nor inflict even necessary pain without 
great compunction. Cultivate, 

To Cultivate. — In cultivating this faculty care should be taken that it is ex- 
ercised under the control of the higher faculties. Its legitimate office being 
to destroy and break through difficulties, its power can be increased by culti- 
vating force and executiveness, by surmounting obstacles, and throwing your- 
self into those situations where you are obliged to cope with difficulties. You 
should take life as it comes, in the rough, and with a zest put your plans 




FIG. 19. — COUNT BISMARCK. 



DESTRUCTIVEXESS. 



59 



through all that opposes them. Under the direction of Conscienciousness, 
exercise it against the wrong and in urging forward the right. Shield the in- 
nocent and oppose the guilty ; fight public evils, such as intemperance, tobac- 
co, and the like. Secure unimproved land, and in the felling of trees, blasting 
rocks, tearing up roots, plowing the ground and cultivating it, hunting, etc., 
you will greatly help the development of the organ. 

To Restrain. — This faculty is generally too large, comparatively, and as- 
sisted by wrong food and drink is also abnormal in expression, and therefore 
requires a hundred-fold more regulation and restraint than cultivation. You 
should cultivate a mild, kind, and forgiving spirit, and when you feel your an- 
ger rising, or are inclined to be harsh, sarcastic, cruel, contrary, revengeful, 
or malicious, with a firm will check it it the first indication. This can be done 
with a large measure of success by the principle of diversion. " When you 
find your wrath rising unduly in conversation or business, turn on your heel 
and banish the provocation, however great, by doing or thinking of some- 
thing cl-.e — something that shall effectually withdraw your mind from the ag- 
gravation and consequent anger. This dwelling on them, while it seldom ob- 
viates any evil, only still further sours the temper and re-enlarges destruction. 
Reflect in addition that the error may possibly be yours — that your enemy 
thinks himself wronged as much as you do, and justifies his course as much 
mrs ; that to err is human ; and that the cause of the dispute may 
ily be on both sides ; that even if he alone is in fault, yet that, as you 
hope to be forgiven, so you must be willing to forgive; that even supposing 
the worst, to turn the other cheek Is Christian, and to overcome evil with good 
is divine. This diversion, in connection with these and kindred reflections 
will soon curb your temper, and restore a serene and happy frame of mind." 

Out from perverted Combativeness, and Destruclivcness, and small Vene- 
ration, there k born a habit that in itself is useless, cowardly, sinful — the 
habit of swearing. Never swear. Damning and blaspheming the name of 
Christ and God i> not conducive to a growth into a higher order of manhood ; 
but otherwise its tendency is to lower, debase, brutalize. A great many think 
it a mark of manliness and personal courage to swear. It is the very reverse 
— \\. i, cowardly. I have never vet seen a man who, on a slight provocation, 
threaten, bluster, curse, and swear, but was not at heart a miserable 

essentially i \ the person a coward who curses dumb bruti 

tte things. The fault, when there is any fault, is always in the person, 

indication of idiot inanimate objects. Don't do it. 

bould kill nothing, and not even tease or oimals, or in any 

: your infer: ad capacity ; but otherwise 



60 SELF-HELP. 

be kind to all, and ever endeavor to offset perverted Destructiveness by the 
active workings of Benevolence and the higher faculties. 



(8.) ALIMENTIVENESS. 

Our daily life is daily death. In order that we may exist, the wearing out, 
decay, and death of the tissues, nerves, and bone-cells, are every moment of 
our lives going on. To supply and renew this waste the right kind of food 
must be taken into the stomach, digested, and assimilated. The feeding in- 
stinct — the desire and relish for food — is produced by the organ of Aliment- 
iveness. Without some faculty to create a love and desire for food, we should 
become so deeply engaged in our various occupations as to forget to eat, and 
thus would starvation ensue. 

When perverted, there results gluttony and drunkenness, and a fondness for 
the use of condiments, coffee, tea, and other articles that in their use lead to 
ill health, disease, suffering, and premature death. 

The organ is located half an inch forward and a little downward from the 
junction of the fore and upper parts of the ears with the head. When large, 
it gives a full, swelling appearance to the sides of the head in front of the 
ears, a widening from the eyes back, 

[7.] Very Large. — You often eat more than you require for the nourish- 
ment of your body, and hence are liable to clog the body and mind. You en- 
joy and relish food exceedingly well, and find it difficult to control your appe- 
tite. You are in danger of ruining your digestive system by over-eating and 
the eating of rich food. Restrain. 

[6.] Large. — You appreciate the good things of the table, and have a 
hearty relish for food ; are in danger of over-eating rather than eating too lit- 
tle. Your daily meals occupy too much of your thoughts in the getting and 
arranging of them ; should guard yourself against excesses. Restrain. 

[5.] Full. — When healthy you have a good appetite, and can enjoy heartily 
whatever is placed before you ; you rarely over-eat, and can control your love 
for food and drink, making them subservient to their higher purposes. 

[4. ] Average. — You enjoy food well, and eat with a fair relish ; yet rarely 
over-eat, except when the stomach is disorganized by dyspepsia. 

I 3.] Moderate. — You rather lack appetite, and are inclined to be dainty ; 
while having no very great love for the luxuries of the table, you are particu- 
lar in regard to the preparation and quality of what you eat and drink. You 
eat to live, instead of living to eat. 



ALIMENTIVENESS. 



61 



[2.] Small. — You have no great relish for food, and care little what you 
eat, provided it will sustain life. 

To Cultivate. — In order to cultivate this faculty, indulge it by enjoying food 
and eating with a hearty relish. Eat slowly, and endeavor to appreciate the 
taste and flavor of what is eaten. If you can bring in mirthfulness to help 
you, by merry talk and enjoyable conversatk n, i'. will greatly assist, not only 
in the gastatory pleasure of eating, but in the digestion as well. 

To Restrain. — Where it is advisable in one case to cultivate Alimentiveness, 
there are ten thousand cases where it requires restraint — for of all the vices 
that help mankind to sickly, un- 
successful lives and premature LARGE. 
deaths, gluttony leads the way. 
One reason why this is so is be- 
cause there is no moral shame at- 
tached to it as there is to excess 
in other vices — as for instance in 
alcoholic drinking. You can sit 
d >wn to B table and eat to sur- 
feit, and glut yourself, as many 
have done, until death ensues, 
and no great thought will be 
given to it ; but to die a drunk- 
ard is horrible. Yet it is not an 
iota more so than to live and die 
"a glutton. Some one of the many 
innumerable diseases are assign- 
ed as the cause of death, while, if 
the true cause was stated, it 
would be rendered died of over- 
eating — of confirmed gluttony. 

The first sin ever Committed in the world by our first parents, as recorded 
in the Bible, was the Bin of gluttony— the eating of the forbidden fruit; mean- 
ing that perverted appetite or wrong eating caused the fall of man, and most 
of his Subsequent depravity and consequent suffering; audit has every ap- 
pearance of being the last sin to be remitted. 

It should be understood and appreciated by all those who are in the habit 
of over-eating, that the only object in eating i> simply to repair the waste that 
the body has undergone mentally or physically. If the labor in either of these 




FIG. 20.— MARK LEMON. 



62 SELF-HELP. 

directions has been constant and severe, a proportionately large amount of 
nourishing material is required. If there has been little or no labor, and con- 
sequently comparatively small waste, but a very small quantity of food is re- 
quired. Where a man who accomplishes a severe day's work might require 
from three to five pounds of nutritious food, the man who does nothing but 
lounge around, without the remotest attempt during the day at physical or 
mental exertion, would not require more than from one to two pounds of food 
to supply the very small waste of tissue his idleness would produce. 

The only food that should be taken into the stomach ought to be such as 
would build up the waste tissue with sweet, firm, healthy cells. Spices of all 
sorts, salt, vinegar, tea, coffee, chocolate, white bread, preserves, sugar, and 
alcoholic liquors do not produce cells, are worthless as building material, and 
only clog the machinery that supplies life to the body, and invariably sooner 
or later results in disarrangement of the machinery — sickness and premature 
death. 

You should eat but seldom, and never between meals. The food should be 
plainly and simply prepared. Avoid eating rapidly and voraciously, and do it 
slowly, leisurely, quietly, pleasurably, and your appetite will be satisfied with 
much less food than if you had eaten it hastily. Ever remember that your ob- 
ject in living is not wholly to eat, but that eating is necessary only so far as 
you may be enabled to live healthfully, and that no one ever possessed com- 
plete and enjoyable health who was inclined to be gluttonous, 

(f.) bibativeness. 

A love of water — a desire to drink, bathe, swim sail, etc. — is given by the 
organ of Bibativeness or Aquativeness. 

As water covers two-thirds of the earth's surface, and forms four-fifths of 
the human body, its great importance in the welfare of mankind is easily un- 
derstood. 

Perfect cleanliness of the whole surface of the body is a necessity to per- 
fect health, and this can be accomplished better by the use of pure water alone 
than in any other way. Water taken internally at proper times is also condu- 
cive to health. 

Its perverted action leads to excessive drinking of tea, coffee, and alcoholic 
liquors. 

It is located half an inch forward of Alimentiveness. 

[7.] Very Large. — You are excessively fond of water when used internally 



A CQ UISITIVENES^ 63 

or applied externally ; arc fond of swimming, boating, etc. With large Ad- 
hesiveness and Approbativeness, and small Self-Esteem and Acquisitiveness, 
are likely to contract the habit of drinking intoxicating liquors to excess, and 
should guard against it. Restrain. 

[6.] Large. — You experience great pleasure in drinking, and enjoy bathing, 
swimming, etc., exceedingly, and are benefited by them. 

[5.] Full. — You enjoy water well, both internally and externally, but not 
extravagantly. 

[4, 3.] Average or Moderate. — You are not fond of water, but are rather 
averse to bathing ; dislike swimming, boating, etc. Cultivate. 

[2.] Small. — You care little for liquids in any form, and prefer solid food ; 
do not like to bathe, and avoid going into or upon the water if possible. Cul- 
tivate. 

To Cultivate. — Practice bathing, swimming, boating, etc., and (when the 
necessities require it) drink a moderate quantity of pure water. 
To Restrain. — Drink only pure water. 

(9.) ACQUISITIVENESS. 

Economy is a necessary adjunct in a growth to a high state of civilization. 
Frugality — the acquiring, saving, and hoarding instinct — is an absolute ne- 
y to the happiness and well-being of mankind. " He has need of an 
acquisitive ability to enable him to lay by a sufficient store of life's necessaries 
to guard against want, to support him in the hour of sickness, misfortune, and 
age, and to give him an opportunity to bless the needy, feed the hungry, 
clothe the naked, instruct the ignorant, and do all acts of goodness which his 
heart shall dictate. It is necessary for man's well-being that governmen ts be 
founded, laws enacted and executed, schools established, asylums made, books 
and papers published, roads built; public houses, churches, hospitals, etc., 
I — all of which would remain undone if it were not for the acquisitive 
faculty." 

When directed by the higher sentiments, its active exerd e IS in the direc- 
tion of hoarding knowledge, gaining wisdom, and acquiring all those inesti- 
mable treasures of heart and mind that go to make life worth living for. 

When Strong and active it is very liable to abuse, and its chief abuse is 
" Mammon-WOrship." It loves "the dimes," and is always ready to fall 

down and worship a golden calf, or any image that is made of gold, or look-, 

like gold, or can be converted into gold, «>r anything that gold will buy. It 

penuriousness, littleness, meanness, tightness, or tight-nstedness, and 



SELF-HELP. 



LARGE. 



all kindred vices. It makes the miser, lean, gaunt, niggardly, as he is — a 
monied lunatic, being subject to the morbid action of the organ of this faculty. 
When it is large, and combined with small Conscientiousness, it causes 
theft, robbery, and murder for money, and all kindred crimes. 

When it is small there is little ability to keep money. In a thousand ways 
it slips through the fingers, spending it faster than it is required, and never 
laying up anything for a "rainy day." 

Acquisitiveness is located an inch above Alimentiveness, directly in front of 
Secretiveness. To find it, take the middle of the top of the ear as a starting- 
point, and move the finger directly upward one inch, and then horizontally 
forward the same distance, and it will rest upon the place of the organ. It 
widens the head back of the temples, or as you pass from the eyebrows back- 
ward to the top of the ears. 

[7.] Very Large. — Your de- 
sire for accumulation and increase 
of wealth is very great. You are 
too eager after it; you love mon- 
ey with a devotion approaching 
to idolatry ; you are close in mak- 
ing bargains, and are meanly 
economical ; you place the pos- 
session of property above every- 
thing else ; are penurious, avari- 
cious, and miserly, and can be re- 
strained from taking a dishonest 
advantage to secure the coveted 
gain only by a good development 
of Conscientiousnes ; with this 
you will be honest, but close and 
exacting. Restrain. 

[6.] Large. — You possess the 
ability to turn everything to good 
account ; and save for future use 
what is not wanted for the pres- 
ent; you are industrious, eco- 
nomical, and close, and vigorous- 
ly employ all means to accumu- 
late property, and desire to own 
and possess much ; with large Benevolence, spend freely where your sympa- 
thies may be enlisted; unless you hold this strong propensity in check, you 
are liable to grow penurious and miserly as you grow older. Restrain. 

[5.] Full. — You use vigorous exertions in acquiring possessions, and 
have considerable desire to accumulate; value property for itself and its uses; 




FIG. 21. — GEORGE PEABODY. 



ACQUISITIVENESS, 65 

are industrious, -without being grasping; saving, without being close; with 
large Benevolence are ready to help your friends, but not willing to impover- 
ish yourself and are not likely to spend quite so fast as you earn. 

[4.] Average. — You love property and seek to acquire it, but will be gov- 
erned in your expenditures by other faculties, and may keep yourselt poor by 
living up to the limits of your income. Cultivate. 

[3.] Moderate. — You desire property, and value it more for its uses than 
itself; will be economical when your necessities require it, but are apt to dis- 
regard small expenses, and are very likely to spend as fast as you earn. Cul- 
tivate. 

[2.] Small. — You hold your money too loosely ; have more talent for 
spending than for getting; are liable to contract habits of extravagance, and to 
live beyond your means. 

To Cultivate. — This faculty occupies such an important part in the welfare 
of the individual that its proper cultivation and regulation becomes very im- 
portant. To promote its action be economical ; save the pennies, and every- 
thing useful which is not wanted now, against a time of need. Spend less, 
and only for articles that are absolutely required and that are really beneficial. 
If you are in a town, city, or village where a savings' bank is located, open an 
account and make an effort to deposit something — if it is but an insignificant 
amount — weekly. Especially save the dribletts — "take care of the pennies, 
and the dollars will take care of themselves." Avoid all unnecessary expense 
— such as for candies, ice-creams, beer, alcoholic liquors, tobacco, tea, coffee, 
and the like — articles that are in no way necessary to the maintenance of life, 
health, or happiness. Strive after all proper means to acquire and save prop- 
erty, and to gather about you the comforts and enjoyments of life. Remem- 
ber you do not know how soon sickness, accident, or other circumstance, may 
take from you the ability to make money, and then, if you have heretofore 
been saving and economical, and possess a snug little sum at the bank, you 
are in a position independent of the cold charities of the world. If you have 
laid nothing past for a "rainy day," and disease or accident overtakes you, I 
pity you, for yOUI position will be neither a desirable nor an enviable one. 

Another efficient method for cultivating this organ is by trading. Every 

1 has occasion to make purchases or exchanges, and should know or 

learn how to do so to personal advantage. Von should fust know what you 
really require, what will serve your purpose, and how to get the things at a 
fair marketable price. In doing this it i, not necessary to cheat, but only to 
take care not to be over-reached. 

Another of the acquirements necessary to the right cultivation of Acquisi- 



66 SELF-HELP. 

tiveness is in careful attention to little things. One great cause of the poverty 
of the present day is the failure of the masses to appreciate small things. 
They feel that if they can not save large sums they will not save anything. 
They do not realize how a daily addition, be it ever so small, will soon make 
a large ' ' pile. " If the young men and young women of to-day will only begin, 
and begin now, to save a little from their earnings, and plant it in the soil of 
some good savings' bank, and weekly or monthly add their mite, they will 
wear a happy smile of competence and independence when they reach middle 
life. Not only the pile will itself increase, but the desire and ability to in- 
crease it will also grow. Let clerk and tradesman, laborer and artisan, make 
now and at once a beginning. Store up some of your youthful force and vigor 
for future contingency. Let parents teach their children to begin early to 
save. Begin at the fountain-head to control the stream of extravagance, and 
the work will be easy. To choose between spending and saving is to choose 
between poverty and riches. Let our youth go on in habits of extravagance 
for fifty years to come as they have for fifty years past, and we shall be a na- 
tion of beggars with a monied aristocracy. Let a generation of such as save 
in small sums be reared, and we shall be free from all want. Do not be am- 
bitious for extravagant fortunes, but do seek that which it is the duty of every 
one to obtain — independence and a comfortable home. Wealth, and enough 
of it, is within the reach of all. It is obtainable by one process, and by one 
only — saving. 

To Restrain. — Yet this faculty is generally too active, and requires restraint, 
or at least a right direction, quite as often as cultivation. There is a very 
great difference between saving for future wants and saving for the mere sake 
of hoarding. A close-fisted, miserly spirit, whether in man or woman, is at 
all times detestable. No good ever does or ever can come of the miser's ac- 
cumulated wealth. As we can only enjoy the present, we should spend — 
though always wisely — as we go~, so far as is actually necessary for present 
comfort, though we should never encroach on the capital stock requisite for 
procuring the means for enjoying the future. This living solely to amass — 
this curtailing daily and hourly the requirements of life that go to make life 
worth living for, in order to accumulate a fortune on which to retire, or to 
leave our children rich, or to leave for relatives to squabble over, is the height 
of foolishness, and almost invariably results in great harm. 

We should never think of retiring from business; for if we obey the laws 
of life, and so ever retain perfect health, we can think and work until the time 
approaches to cast off the mortal. Work implies happiness ; retiring from 
business, and idleness, the very reverse. The only legacy we should leave 



A CQ I 'ISITIVENESS. 6 7 

to our children is a well -endowed mental and physical organization and a thor- 
ough education. If you are possessed of extra money-getting qualities, and, 
without being miserly, accumulate more money than your present or future 
necessities may require, you should do good with it, and superintend the 
spending of it while you live, instead of bequeathing it, and after your death 
having it quarrelled over, mismanaged, or misappropriated. 

The accumulation of immense fortunes is to be deprecated, if only because 
of the immense personal responsibility it involves, and the great barrier it 
places against the enjoyment of the true pleasures of life, and a right growth 
into perfection of character. It has been rumored that Wm. B. Astor has so 
managed a fortune of twenty millions as to roll it into sixty millions, and a 
New York paper thus sensibly replies to the statement : 

" Suppose he has, what then ? What has he made by the operation, ex- 
cept increased worriment to keep the run of his increased wealth? Astor, 
with sixty millions, eats no more oysters, quail, woodcock, and boned turkey, 
than he did when he was worth ten millions. He dresses no better, and has 
a thousand times less fun. We beat him on the sleep, and have no law suits 
with tenants and trespassers. Robbers may lay for Astor every time he goes 
out-doors after dark. They don't think of us. Astor, with sixty millions of 
dollars, has sixty millions of troubles. To keep the run of his rents, bonds, 
and real estate, keeps Astor in work fourteen hours a day, and yet Astor gets 
three square meals a day, which is just what we obtain without any millions, 
any tenants, any real estate, and only work eight hours per day. 

" If men's happiness increased with their money, every body should be 
justified in worshiping the Golden Calf. The happiness increases with their 
earnings up to a certain point — the point necessary to secure them the com- 
forts of life. All beyond this i-i superfluous. Being superfluous, it is pro- 
ductive of no good whatever. The richer the man, the greater is the proba- 
bility that his sons will live on billiards and die in the inebriate asylum. With 
contentment, and a sufficiency for daily wants and to guard against future con- 
tingencies, a man may be as happy as a prince. Without contentment you 
will be miserable, even if your wealth equal the rent rolls of Croesus." 

To reduce this faculty, be more liberal. Let tin- small change slide. Re- 
member that the sole use of money is to purchase the means of properly grat- 
ify ing th<- ether faculties. As long as you hoard it, it will do you no good. 

in mind that you are too penurious, that you bargain too closely, that 
you are disposed to claim more than your own, and that you are too close- 

h, and greedy after money. 

You should ever remember thai the chief end of man is not to grasp and 



68 



SELF-HELP. 



hoard money, but otherwise that it involves great responsibility, high aims, 
noble purposes. " Give me neither poverty nor riches," but "give me day 
by day my daily bread;" and what surplus time you may have in procuring die 
necessaries and comforts of life, use in cultivating the qualities that assist to 
self-perfection of character, in the exercise of which happiness mainly con- 
sists. 



(IO.) SECRETIVENESS. 




One of the most important requirements in 
the attainment of virtue and the prevention of 
vice is self-government — the ability to restrain 
feelings, and manage and control the animal 
nature. The ability to restrain his feelings, 
and hide them from the public gaze, is a ne- 
cessity to man, and this faculty enables him 
to do so. " If every feeling of his heart, ev- 
ery throb of his intellect, and every sugges- 
tion of his propensities were acted out, and 
the whole inward man, in all its various states 
and changes, were exhibited in the outward 
life, what a strange, ludicrous life he would 
exhibit ! Who would have the world know 
the secret whisperings of his propensities ? — 
the contentions and struggles that go on within him ? Then, how could man 
form his plans of life, do his business, control his affairs, if the suggestion of 
his every faculty was carried at once into the outward life ? The truth is clear, 
that a concealing faculty is absolutely needed. It is necessary for him to hang 
a curtain round his soul, and do his planning behind it. Secretiveness affords 
this curtain." 

When strong and perverted there results hypocrisy, cheating, lying, deceiv- 
ing, trickery, stratagem, double-dealing, and all kindred vices. When com- 
bined with large Acquisitiveness and small Conscientiousness, it makes the 
thief. 

Secretiveness is located over Destructiveness, or an inch above the tops of 
the ears, and when these two organs are both highly developed, there is a gen- 
eral fullness of the lower and middle portion of the side head. 



22. — SECRETIVENESS 
LARGE. 



SECRETIVENESS. 69 

[7.] Very Large. — You are reserved, non-commital, cunning, guarded, 
shrewd, and enigmatical, and are not understood even by acknowledged 
friends. Your ability to hide your plans, restrain your feelings, and evade 
discovery is very great; with deficient Conscientiousness would be deceptive, 
tricky, double-dealing, and unworthy to be trusted ; with large Acquisitiveness 
added, will both cheat and lie. Restrain. 

[6.] Large. — You keep your designs, plans, and purposes to yourself, and 
appear to aim at one thing while accomplishing another ; prefer indirect ap- 
proaches to a straight-forward course, and even when your purposes are en- 
tirely honest and commendable, may often resort to cunning devices to accom- 
plish them. Ymr character and intentions are too carefully covered up, and 
you subject yourself to suspicion, where there is no better ground for it than 
the uncertainty by which you delight to surround yourself and your affairs. 

[5.] Full. — You possess good self-government; can keep a secret and con- 
ceal your emotions when necessary; you can keep your plans and purposes to 
yourself, and are discreet, but not disposed to be untruthful, cunning, or hypo- 
critical. 

[4.] Average. — You have no great degree of reserve ; are inclined to be 
outspoken and frank, but can keep your own counsel and restrain the mani- 
festation of your feelings, except under violent excitement, when you are li- 
able to give your emotions or opinions lull expression. 

[3.] Moderate. — You possess but little reserve; are inclined to pursue an 
open and direct course, and to express your sentiments fully on proper occa- 
sions ; yet are liable in unguarded moments to imprudence in speech, if not in 
conduct. You are sincere and frank, and generally express your thoughts and 
emotions in a clear, unequivocal manner. Your friends know just what you 
■ both your virtues and your faults, and will find you neither better nor 
worse than you seem. 

[2.] Small. — You are just what you really are ; are perfectly transparent, 
and have little power or disposition to conceal your feelings, and generally 
speak out exactly what you think; are no hypocrite, but you are positive and 
unequivocal in all you say and do. Cultivate* 

'/'<> Cultivate. — To cultivate this faculty be ever on the alert to exercise it. 
Do not let all your feelings burst out as they come up, for you Only may make 

u nneces sary enemies and lose friends. Use cautiousn< on to keep 

impulse in check. Do not so freely divulge your plans and purposes, for in 

doing go you not only weaken your own efforts, or prevent their aCCOmplish- 

but allow others to anticipate you. A due degree of Secretiveness is 
indispc 1 in almost every undertaking. Especially keep your 

if till you have decided intellectually thai their expression is 
proper. Measure all your word . Be guarded, wis.-, politic, reserved, ami 

•ut your plans, develop your opinion , 



70 SELF-HELP. 

less fully, and express yourself less plainly and pointedly. In the judicious 
cultivation of Secretiveness it is not necessary to practice deception in any 
form or degree, but it should always be subject to the rigid control of Consci- 
entiousness. Lie not — yet leave others to find out as best they can. You 
may employ policy, not in deceiving others, but simply in protecting yourself 
— in withholding, but never in misstating. 

To Restrain. — Where one person finds it necessary to cultivate the faculty 
of Secretiveness, with the thousands the faculty is too active or else perverted, 
and requires restraint and regulation. The world is full of deception. Un- 
truthfulness and false appearances in all grades of society seem to be the or- 
der of the day. Especially is fashionable life one perpetual round of practical 
falsehood. Modern politeness — fashionable politeness — consists essentially in 
practically telling white and black lies, all parties pretending to be what they 
are not. 

In the business world, and especially among retail dealers, it is not much 
better ; false representations, downright untruthfulness — saying nothing about 
the manifold "tricks of trade" — are everywhere prevalent. A candid, truth- 
ful dealer, representing things just as they really are, is a rarity. Alas, that 
it should be so! It is proverbial that lawyers live mainly by deception. 

Now all this is unnecessary. It is not required in the great battle of life 
that we lie, prevaricate, and deceive our fellow-men, and it most surely pre- 
vents our growth into a broad, noble, and high standard. Deceptive and 
false pretences are weak and wicked, and generally sooner or later are seen 
through. 

But the greatest wrong done through active, perverted Secretiveness and 
deficient Conscientiousness is that of lying. Lying — whether it is of the va- 
riety termed white lies, or downright untruth — is not only a great sin against 
God, and a great offense against humanity, but it is as a mill-stone around the 
neck of the individuals themselves, ever preventing them from rising to the 
dignity and majesty of a perfect manhood or lovable womanhood. Where 
there is no regard for truth there can be no safety between man and man. 

Lying and deceit between man and man is a great wrong, but when exer- 
cised in the daily association with children it is increased a thousand-fold. A 
lie told to a child is a monstrous wrong, and yet it is being done continually. 
Your child is sick, and you bring him a potion, and say : "It is good, my 
dear ; it is good" — when it is bitter as gall. You are not only a liar, but a 
fool. The child learns after a time not only that the medicine is not good, but 
that the truth is not to be regarded. You not only give the child an odious 
dose of medicine, but you give him a more odious dose of morals. You inoc- 



CA UTIO USNESS. 7 1 

ulate him with a spirit of lying from the beginning. Again : your child has 
done some wrong, and you threaten to flog it if repeated. It is repeated, 
more than once, and it is not flogged ; and instinctively, without argument, 
your child makes you out a liar, and in no wise to be believed in any of your 
threatenings, warnings, or assertions. So in scores of other ways is it in- 
grained in the child's nature that an untruthful life is a more necessary re- 
quirement than an honest, truthful one. You can not be too careful to 9peak 
anything but what you believe to be the truth to all, but especially to your 
children. You must not equivocate, nor speak anything positively for which 
you have no authority but report, or conjecture, or opinion. 

To diminish and regulate this faculty, you should, whenever the right occa- 
sion offers, unbosom your mind freely. Be less equivocal, and do things more 
openly. Take less pains to disguise your opinions and plans, and do above- 
board what you do at all. Do nothing which you are ashamed should be 
known, and be less guarded and artful. Be frank with the world. Frank- 
ness is the child of honesty and courage. Say just what you mean to say on 
every occasion, and take it for granted that you mean to do what is right. If 
a friend ask you a favor, you should grant it, if it is reasonable ; if it is not, 
tell him plainly why you can not. You will wrong him and wrong yourself 
by equivocation of any kind. Deal kindly, truthfully, and firmly with all 
men, and you will find it the "policy" which wears the best. Above all, do 
not appear to others what you are not. If you have any fault to find with a 
person, tell him, not others, of what you complain. There is no more dan- 
gerous experiment than that of undertaking to do one thing to a man's face 
and another behind his back. We should ever live, act, and speak " out- 
doors," as the phrase is, and say and do what we are willing should be known 
and read by all men. 

(II.) CAUTIOUSNESS. 

In our travels through life there ever beset us dangers, small and great. 
Pitfalls are beneath our feet. Enemies lurk in perpetual ambusfa about us. 
Disease ever surrounds OS, and premature death has his how bent and his ar- 
row aimed continually at us. Man is placed in a world lull of dangers. To 

avoid these with the utmost vigilance, prudence, and watchfulness i-> the office 
of Caution n 

" Every faculty of the mind would run wild in excessive extravagance were 

to hold it in check. The passions and the appetite-. 



7 2 



SELF-HELP. 



LARGE. 



would know no bounds ; the affections would be flames of unquenchable fire ; 
the sentiments would know not but that they might clamor in passionate anx- 
iety day and night for the objects of their desire, did Cautiousness not hold 
its steady reign, curbing their unbridled licentiousness. Man would not only 
bring himself to ruin by his reckless exposure to physical dangers, but he 
would ruin his mind by an excessive gratification of all the mental desires. 

He would burn up his soul by 
the flames that are enkindled 
within it, and which, held in 
check, constitute its glory and its 
grandeur." 

Cautiousness may be regarded 
as the great regulator in the 
mind, holding every part in its 
proper action, and controlling all 
by its prudential dictates. 

It is situated on the upper and 
lateral portion of the head, and 
may be found by drawing a per- 
pendicular line from the back part 
of the ear up to where the head 
begins to round off to form the 
top, and the wider the head at 
this point the larger the organ. 




FIG. 23. — NAPOLEON III. 



[7.] Very Large. — You are 
over-cautious, easily worried in 
regard to trifles, afraid of shad- 
ows, and in perpetual fear of 
evils and accidents ; tor ever getting ready, and dare not advance lest you 
should go wrong ; in business are timid, afraid to take responsibilities or to 
run risks ; are procrastinating, cowardly, and easily thrown into a panic ; your 
groundless fears are ever making you miserable. Restrain. 

[6.] Large. — You are always on the look-out; careful, prudent, watchful, 
anxious, and apt to put oft till to-morrow what ought to be done to-day ; are 
slow in coming to a decision ; take ample time to get ready ; try to be always 
on the safe side; run no risks; are judicious in making plans, but apt to be 
more slow and c utious in carrying them out than is consistent with the high- 
est success, and lose many a good opportunity through fear to take a little 
risk. Restrain. 

[5.] Full. — You possess a good share of prudence and carefulness, an 



CA UTIO USNESS. 73 

though you may take time to consider, are not inclined to procrastinate ; are 
watchful rather than suspicious; judiciously cautious, but not timid. Under 
excitement you might act rashly, but are generally safe, and work with well- 
laid plans. 

[4.] Average. — You have a good share of prudence, whenever this faculty 
is in connection with the large organs ; with an excitable temperament may be 
rash and unreliable, acting rather from impulse than from judgment ; are in- 
clined to act rather hastily, and may sometimes get into trouble by a lack of 
due deliberation. Cultivate'. 

[3.] Moderate — You are rather careless and imprudent; liable to suffer 
from want of forethought; meet with many accidents; take too many risks; 
undertake enterprises without counting the cost ; are afraid of nothing, and 
are apt to get into "hot water." Cultivate. 

[2.] Small. — You are rash, reckless, and luckless ; do not know what fear 
is, and are ever liable to plunge headlong into difficulties. Cultivate. 

To Cultivate. — Those in whom this organ is weak should remember that 
they are too careless, and that their thoughtlessness is the principal cause of 
their misfortune, most of which carefulness would obviate. Such should ever 
watchfully put themselves on their guard, and endeavor to reflect before doing'; 
they should dwell on the dangers they have escaped, and in similar methods 
rouse the organ to increased action. Especially let such guard against unfore- 
seen catastrophes, and practice the motto of " Sure bind, sure find." 

To Restrain. — When too active, the organ should be guided in the right di- 
rection, if not restrained. Do not l>e ever anticipating imaginary evils, or 
ever apprehending danger where there is none, or regarding trifling obstacles 
afl insurmountable, or so procrastinating as to let excellent opportunities con- 
stantly slip by. The way to do this is to offset the workings of this faculty by 
Combatrveness, judgment, decision, hope, and other faculties, and by exercis- 
ing it le^s. Whenever the occasion offers, you should decide promptly, and 
then urge forward your project, whether it be a success or failure. You 
should constantly bear in mind that your fears are excessive, and oft-times 
wholly groundless; that, having large Cautiousness, you are excited to more 
solicitude, doubt, irresolution, and procrastination than is reasonable or best ; 
that therefore you over-rate difficulties, magnify dangers, are anxious without 
cause, and fearful where there is no danger. Impress this upon your mind, 
and constantly endeavor to act on it, and JTOUT extra Cautiousness will not it- 
suit in much harm. 

You should deliberate less, and decide off-hand one way or another. I»<> 
not fuss and fix so much. Especially should you avoid allowing your imagi- 



74 SELF-HELP. 

nation to conjure up objects of terror or dwell on fictitious danger. Banish 
all such suppositions, and indulge the feeling of security and safety instead. 
"Withdraw your mind as much as possible from all apprehension and contemp- 
lation of danger, and try to dismiss all anxiety, solicitude, and procrastination, 
and always endeavor to feel contented and hopeful. 



(12.) APPROBATIVENESS. 

This faculty claims for self the approbation of men in the direction of char- 
acter, appearances, ambition, fame, eminence, etc. It gives the desire for 
commendation in every endeavor of life, from the most trifling to the most 
important, and thus affords one of the greatest stimulants to human exertion 
for whatever is gre at, good, or praiseworthy. Scarcely a human being can be 
found who is unaffected by the stimulus afforded by Approbativeness. From 
the slave at his task in the burning sun to the king on his throne, its rule is 
felt. 

In great minds — unless coupled with strong moral elements — it is the source 
of that lawless ambition that over-runs all bounds, and courts the whole world 
for its sphere of action, as did Alexander and Napoleon. 

In lesser minds, when misdirected, it strives for popularity, curries favor 
with the fortunate in worldly matters ; bows obsequiously to wealth and sta- 
tion ; worships equipage, dress, rank, fashion ; conceals unpopular views ; 
affects to despise disapproved sentiments, even though inwardly known to be 
just ; is given to flattery, deceit, and often to deep-toned hypocrisy. It in- 
duces its possessor to seek the approval of men, even at the expense of prin- 
ciple, duty, and natural affection. 

When Approbativeness is thoroughly disciplined, in conjunction with active 
Ideality, it confers the peculiar charm of gracefulness, giving symmetry to all 
the motions of the body, harmony and apparently perfect naturalness to every 
gesture, ease to every action, and flowing elegance to conversation, and alto- 
gether results in that peculiar quality to the manners termed politeness. It 
loves to please, to gratify others, to play the agreeable, and hence makes its 
possessor desire to be sincerely and truly polite. 

When perverted there results vanity, affectation, self-praise, ceremonious- 
ness, aristocracy, etc. 

Approbativeness is located back of Conscientiousness, and on the two sides 
of Self- Esteem. When large it produces breadth and fullness in the upper 
and back part of the head. 



APPROBA TIVENESS. 75 

[7.] Very Large. — You set everything by the good opinion of others, and 
are exceeding sensitive to praise or blame ; care too much for public opinion ; 
are inclined 10 be ostentatious, if not vain and ambitious ; censure mortifies 
and hurts you, whereas words of commendation greatly elate you ; you strive 
for notoriety, distinction, or respectability, and are inclined to be proud and 
exclusive. Restrain, 

[6.] Large. — You love praise, and are easily wounded by a word of cen- 
sure or criticism ; are affable, courteous, and desirous of pleasing ; are too 
anxious to please others, too ambitious to shine, and too much alive to the 
smiles or frowns of the public for your own peace of mind. Restrain. 

[5.] Full. — You value the respect and opinion of others, but will not go- 
far after it ; can endure censure when given in a proper spirit ; are not aristo- 
crat, yet like t) appear well, but are not over-anxious about appearances; 
arc courte >as, but not obsequious, and have a fine degree of ambition. 

[4.] — Except when powerfully wrought up by praise or reproof, 

you are rather independent and careless of public opinion ; you are not given 
to flattery or insincere compliments ; and are hardly enough disposed to prac- 
tice the graces of courtesy, or to assume a winning address. Cultivate. 

[3] Moderate. — You feel little regard for popularity; disdain and despise 
flattery, and are not to be flattered. Censure does not disturb you, and you 
care little for praise. Cultivate. 

[2.] Small. — You care little for the opinion of others, even that of friends ; 
lack self-appreciation, dignity, independence ; have too poor an opinion of 
yourself to command the respect of the world. — Cultivate. 

To Cultivate. — The right influence of Approbativeness exerts a wonderful 
effect on all we do and say to secure praise. Indeed, when properly directed 
it i-. a most powerful incentive to virtue and the prevention of vice. Its cul- 
tivation and due regulation then assume great importance. 

This is efiecte I by constantly placing before it that commendation of man- 
kind to which it i-. adapted. You should always seek to be praised, and never 
avoid it ; for this element was not created for naught, and should not lie dor- 
mant. As its absence deprives the mind of a powerful incentive to praise- 
worthy deeds, so it-> presence, duly regulated, renders us emulous t > do and 
become what will secure commendation, and thus redoubles every virtue and 
restrains every vice. 

You should cultivate ambitious desires, especially in the direction your tal- 

idicate. In all your .life-plans you should indulge a generous emulation 

!. In doing this you should keep your character spotless, and never 

t do anything disgraceful. Ever strive to assume those pleasant modes 

of action and expression, and agreeable manners and address, calculated to 

elicit encomiums. Say agreeable things a. often and as far as consistent with 



76 SELF-HELP. 

the higher faculties, and avoid giving offence, unless when they demand a sac- 
rifice of popularity to duty. Never neglect appearances, especially in those 
little matters of life which win. 

Lis Restraint. — Few faculties require right direction more than this, and the 
wrong action of few occasions more evil — individual and public. As a general 
thing, people struggle for praise and commendation less for what they are 
than for what they possess. 

Especially is this noticeable in the direction of dress, whether it be in the 
dandyfied exquisite, or the fashionable, would-be aristocrat. The lady can not 
go to church unless she possess the latest style of bonnet, and if by accident 
the bonnet is not ready by the time specified, the going to church is not for a 
moment thought of. Salvation versus a new bonnet, and the bonnet wins. 
And when one of these women with misdirected Approbativeness is dressed 
out in her fashionable suit, omitting not one of all the gewgaws of fashion — 
how she flares ! One would think by the way she walks, and swings, and 
bends, that she was considerable more than a woman. Yet she is only a hu- 
man being, or perhaps rather a human fool, and she says so in practice — and 
actions speak louder than words — because she virtually rates her dressing 
above herself. Be her virtues what they may, she is ashamed of herself un- 
less enrobed — not in a neat, plain, becoming dress — but in a fashionable one. 
" How supremely ridiculous the idea, pre-supposed by fashion, that the mere 
form of the dress can add one iota to the reputableness of the wearer, or un- 
fashionable attire diminish aught therefrom ! Is man-made attire more praise- 
worthy than God-made humanity ? Is the man indeed so insignificant com- 
pared with the thing ? Shall silks and satins, ribboned off and tied together 
in fantastic shapes, be the standard of valuation ? Words fail to depict the 
many evils of fashion. Drunkenness, the crimes of all culprits, and even lf- 
centiousness, bear no comparison with it in the number of its victims. But 
all these evils are but 'as a drop in the bucket,' compared with its degrading 
influence on the soul. Let the meed of praise now bestowed on dress and 
outward adornments be awarded to intellect and moral 7vorth — let men be 
praised for their talents as much as for their coats, and women for her virtues 
as now for her fashionable attire — and what a mighty rush would this occa- 
sion toward intellectual attainments and moral excellence? Mankind would 
not then, as now, neglect their minds and live for their persons, but would 
labor and strive, with all the energies of their being, to develop by culture the 
exalted capabilities of their natures." 

Approbativeness should never be governed by the propensities, but always 
by and in the direction of the higher faculties. We should take pride and 



SELF-ESTEEM. 77 

seek commendation in doing good, in the cultivation and exercise of our moral 
and spiritual natures, in the striving after aims and objects that will, when at- 
tained, ennoble us and make us more perfect — physically, mentally, morally. 
The seeking of adulation, encouragement, and praise in fashionably dressing, 
wearing of jewelry, gluttony, drinking, smoking, or any wrong whatever, in- 
variably results in deterioration — in a growth backward — of the physical and 
spiritual nature of the individual. 

Possessing a large development of this faculty, you should ever remember 
that you are altogether too sensitive to correction and reproof; that your feel- 
ings are often hurt when there has been no occasion ; that when you imagine 
yourself neglected the cause is entirely within yourself. Especially should 
you endeavor to lay aside and avoid that affected and artificial style of manners 
and speaking, and strongly endeavor to act out a natural life. As a help to 
this end you should walk, act, and feel as if alone, and not for ever looked at. 
I be so over-particular about your dress, style, and appearance. In se- 
lecting your articles of apparel do it on your own responsibility, and make and 
wear them as suits you best, without reference to what this or that one may 
suggest concerning them, and try not to care too much what people may say 
about it. Have less fear for the sayings ot that social tyrant, " Mrs. Grun- 
dy." Subject the faculty to the rule of conscience — that is, do what is right, 
and let the people say what they like. 



(13.) SELF-ESTEEM 

This faculty, when rightly directed, inspires self-respect, independence, 
self-reliance, nobleness and pride of character. It gives love of liberty and 
power, and an aspiring and willing disposition. Its right endowment and ex- 
ercise produces only excellent results. It sets a just estimate on the sayings, 
d<.i:ig-, and capabilities of the individual. Alone and unaided it give> the 
leverage power that helps out of difficulties. / will succeed is the language 
it utters, and with full confidence in its own resources, trusting fully its own 
capabilities, satisfied only with large and complel It seldom fails in 

aplishing the object aimed at. It never Stoops to demean or degrade it- 
self, but ;iims high, and aims for all. It will not endure restraint, or take ad- 
>n being its own man and master. Its right use is to give 
self-reliance, self-respect, dignity, . and a proper regard for our own 

:id Standing, and to impart a tone of 

ibQity and dignity to all our action , ed and perverted there re- 



78 SELF-HELP. 

suits egotism, tyranny, arrogance, pride, haughtiness, self-conceit, presump- 
tion, impudence, and boasting. 

Self-Esteem is located above Continuity, and between the two organs of 
Approbativeness. To find it, draw a perpendicular line from the opening of 
the ear to the top of the head, which brings you to the fore part of Firmness, 
two inches from which (or a little less) lies Self-Esteem. When large, the 
crown of the head is high. 

[7.] Very Large. — You have the highest regard for self, and place it above 
everything else. You are haughty, imperious, proud, domineering, high- 
headed, and stiff-necked ; have a restless, boundless ambition to be and do 
some great thing ; lacking other strong faculties, you are liable to be proud, 
self-conceited, and repulsively pompous and overbearing ; you should culti- 
vate humility, and carry the head a little lower. Restrain. 

[6.] Large. — You put a high value upon self, and think more than enough 
of your own abilities ; are self-reliant, proud, and dignified ; seldom seek ad- 
vice, and never follow it when given, and will insist on being your own mas- 
ter ; are not satisfied with a petty business or moderate success, but aim high 
and desire to surpass all others — to stand at the head of your class or profes- 
sion. With large moral organs, you will command universal respect, but if 
governed by the propensities will be egotistical, haughty, and domineering, 
and rather feared and hated than esteemed. Restrain. 

[5.] Full. — You have a good degree of dignity and self-respect, without 
being proud and haughty, or greedy of power ; are disposed to listen to ad- 
vice, though you may not always follow it, and prefer the place of a leader to 
a follower. Respecting yourself, you will secure the respect of your fellow- 
men. 

[4.] Average. — You show the manifestation of this faculty mainly in combi- 
nation with those that are large ; but you are inclined, in the main, to place 
about a fair estimate upon yourself, and to act with a becoming degree of am- 
bition, dignity, and self-reliance. 

[3.] Moderate. — You rather underrate your personal worth and capabilities ; 
you lack dignity and manliness, and are apt to do and say trifling things ; are 
apt to put yourself upon an equality with the humble, unworthy, and infe- 
rior, and are too familiar with inferiors to be respected even by them. Culti- 
vate. 

[2.] Small. — You place a low estimate upon yourself; lack self-apprecia- 
tion, dignity, and independence ; are easily discouraged ; have too poor an 
opinion of yourself to command the respect of the world. Cultivate. 

To Cultivate. — No persons, be they never in so humble circumstances, but 
have some quality of mind that entitles them to an equality with their fellow- 



SELF-ESTEEM. 79 

beings. You should ever remember that you place too low a valuation on 
yourself; that if you live a true and pure life you are just as good (if per- 
chance not better) as any other man or woman living. This feeling you 
should sedulously cultivate and assert. " I am a man (or woman), made in 
God's image, endowed with the ennobling elements of humanity, and no other 
man alive can say more. Try to appreciate and realize how exalted are these 
endowments conferred on you ; recount your better qualities, your good traits, 
your capabilities, and cultivate self- valuation in view of them. 

In the undertaking of any work, and the doing of it, assume a confidence 
of success, and an ability to cope with and complete it. Encouraging Self- 
Esteem enhances effort and excellence quite as much as exciting Approbative- 
ness — elevating all its aims and aspirations, and thereby redoubles both effort 
and success. As by aiming at the sun, though we do not hit it, we yet shoot 
much higher than if our mark were low, so this faculty inspires us to desire 
and attempt to do and become something worthy of ourselves, and should 
therefore be cultivated. 

You should ever study to appreciate your own self, and when you have 
learned the sphere Nature has adapted you to fill, never distrusting your own 
capabilities, you should do your utmost to rise therein higher and still higher. 
Let " Excelsior" be your motto, and let only perfect success satisfy you. You 
should choose and act for yourself, hearing advice but following your own 
judgment, always comporting yourself with dignity and self-respect — paying 
your own way through life, and never allowing yourself to be beholden or 
subservient to any — especially remembering that you underrate yourself, and 
that you require to hold up your head ; that you are as good as the generality 
of your fellow-men; and, above all things, never belittle yourself in your own 
eyes, or those of others, by doing anything small, mean, low, humiliating, 
or trifling — but, walking erect, always carry and express yourself with manly 
dignity and conscious elevation. 

To Restrain. — In the restraint of this faculty, or rather in its right direct- 
ing — f<>r it is more often pervcr ted than excessive — you should remember 
that your exalted notions are more apt to be due to inordinate Self-Esteem 
than real merit, and that therefore, be your talents great or small, you should 
never overrate them ; that you are too apt to put yourself forward; that more 
modesty would improve you. You should carefully avoid the proud, haughty, 

touch-me-not, imperious, I-am-better-than-thou bearing, which at all times is 
utterly contemptible. True greatness produces humility — not ostentation. 



8o 



SELF-HELP. 



(14.) FIRMNESS, 



To succeed in any of life's en- 
deavors, be our talents what they 
may, we will require persever- 
ance, fixedness of purpose, decis- 
ion, stability, and tenacity of will, 
to reach the full measure of suc- 
cess. These great and vital re- 
quirements are furnished by Firm- 
ness. Perseverance and long- 
continued application will sooner 
or later conquer all things, while 
fickleness accomplishes nothing, 
but undoes to-day what it did 
yesterday. Many kinds of busi- 
ness require the expenditure of 
years of patient toil to build them 
up and make them profitable. 
Indeed, scarcely any truly valu- 
able end can be brought about in 
a hurry, and in general the great- 
er the good, the longer the toil requisite to effect it. Without Firmness little 
good can be accomplished, or little evil successfully resisted, nor can any man 
become distinguished for anything talented, great, or good. 

Perverted there results willfulness, obstinacy, stubbornness, unwillingness 
to change, even when reason and argument would require it. 

Firmness is located in front of Self-Esteem, and can be found by drawing a 
perpendicular line, when the head is erect, from the opening of the ear to the 
top of the head. Firmness lies from and back one inch or more. 




FIG. 24.— WM. LLOYD GARRISON. 



[7.] Very Large. — You are inclined to be obstinate and stubborn, and can 
not be either persuaded or driven ; have an unshaken stability of purpose ; 
are very persevering, tenacious, and averse to change, and oft-times defeat 
your own purposes by too great self-will. Restrain. 

[6.] Large. — You are very positive, determined, and set in your way; are 
not easily convinced that you are wrong ; can not be driven, and generally carry 
your point by persistent effort. With large Causality you may yield to rea- 



FIRMiYESS. Si 

son, or with large Adhesiveness may be persuaded by friends ; but with Com- 
bativeness and Firmness well developed adhere tenaciously to preconceived 
opinions, right or wrong, and never change a plan once adopted. Restrain. 

[5.] Full. — Like the preceding, [6], you show a great degree of decision 
when this faculty works with the large organs, but not otherwise ; are not set 
in your way, nor obstinate, and can change your opinions or purposes when 
they are shown to be erroneous or impracticable. With Cautiousness large 
you may evince irresolution and procrastination ; but with Conscientiousness 
well developed you can not be turned from what you think truth and right re- 
quire of you ; you are more easily persuaded than driven. 

[4.] Average. — When supported by large Combativeness or Conscien- 
tiousness, Causality or Acquisitiveness, show a good degree of this faculty, 
but you have not enough stability and fixedness of purpose ; are too easily in- 
fluenced by those around you, and too ready to abandon your positions if at- 
tacked. Cultivate. 

[3.] Moderate. — You lack steadfastness and persevereance ; are too much 
inclined to change ; too easily persuaded, and inclined to go with the current. 
Cultivate. 

[2.] Small. — You are fitful, impulsive, and fickle ; unstable and wavering ; 
have no will of your own, and, like a weather vane, shift with changing 
breezes. Cultivate. 

To Cultizate. — To cultivate and increase this faculty, ever remember that it 
is a necessity to success in all efforts, and therefore you should persevere and 
give nothing up until it is completed. Allow no obstacles, be they great or 
.small, to turn you from the end you aim at. Strive and encourage a mind and 
will of your own, and never allow yourself to be persuaded contrary to your 
better judgment. Steadily and continuously resist temptations, and remember 
that those who persevere and hold out to the end alone are crowned. Espec- 
ially never yield in the least where right is concerned. Moral decision is a 
virtue of the highest order. Firmness and Conscientiousness are located side 
-, and should always support each other in character. Hope is also lo- 
cated upon the two side, of the fore part of Firmness, so as to work in con- 
junction with it; and certainly nothing is calculated to excite Firmness more 
than confident hopes of success, and the two combined form one of the strong- 
fficiency and success. 

7\< Restrain. — Try and realize the fact — and in your daily and hourly inter- 
oonrse with your fellow-men never forget the fact — that you are too obstinate* 

tent, and mulishly stubborn. Endeavor to see your error «>f character 

in thil direction, and ever endeavor to remedy it. You should especially en- 
deavor not to decide on any qnestil - until you are sure you are right. 



82 



SELF-HELP. 



You should ever hold yourself open to conviction and correction, and remem- 
ber that your excessive Firmness is liable to so blind your intellect and better 
judgment that you can not possibly see the full force of evidence brought 
against you, and that you are too hard to be convinced, too inflexible, etc. In 
short, you should subject your excessive or misdirected Firmness to your rea- 
son, prudence, justice, and other faculties. 



(15.) CONSCIENTIOUSNESS. 





FIG. 25. 

CONSCIENTIOUSNESS — LARGE. 

FIRMNESS — SMALL. 



FIG. 26. 
CONSCIENTIOUSNES — SMALL. 
FIRMNESS — LARGE. 



In all our endeavors, all our projects, plans, purposes, intentions, expres- 
sions, there is a right and a wrong — the violation of the right constituting the 
wrong. Unless this were so, no action or feeling could possess any moral 
character whatever, nor could any conception of right or wrong exist. 

The office of this sentiment is to impart to man a perception and a love of 
the right; an innate sense of accountability ; a love of justice and truth ; a 
regard for promises ; a faithfulness to trusts, etc., and a desire for the attain- 
ment of excellence and purity. 

" It renders man a moral being, and therefore accountable, rewardable, and 
punishable. He can no more help regarding right as right and wrong as 
wrong, or approving the former and condemning the latter, than seeing what 
he looks at, or being hungry when deprived of food. Nor can he escape out 
of its rightful dominion. All his thoughts, words, and deeds are rendered by 



CONSCIENTIOUSNESS. S3 

this moral element of his nature either right or wrong — right when they con- 
form to the laws of his being or are normal, wrong when they violate them or 
are unnatural. 

The voice of this sentiment always declares itself imperatively with author- 
ity for the right. It is the high and noble representative in man of the at- 
tribute of justice in God. It inspires its own glorious spirit everywhere, and 
makes all hearts and all lives redolent and bright with its light. The faithful 
obedience to its dictates gives moral strength to overcome all difficulties, and 
makes a man a man — " the noblest work of God." 

Then injure it never, oppose it never, outrage it never, question never its 
teachings ; be true to its voice, heed its warnings, obey its dictates, walk by 
its counsels, comply with the letter and spirit of its law. Come what may, 
frown who will, hearken to the voice of duty. It is God in the soul, ever 
speaking to you a language beautiful as the words of heaven. 

The organ of Conscientiousness is located on the two sides of the back part 
of Firmness, and forward from Approbativeness, 

[7.] Very Large, — You are governed by the highest order of moral prin- 
ciple, and place moral excellence at the head of all excellence ; you are per- 
fectly honest, scrupulously exact in matters of right, and would on no account 
willingly do wrong. If you go astray from the path you have planned for 
yourself, you are tormented by remorse. You are inclined to be censorious, 
and make but little allowance for the faults and follies of mankind. Unless 
rightly controlled, you are liable to become morbidly sensitive in matters of, 
conscience. 

[6.] iMrge. — You hate whatever is unjust, and love the right ; are honest, 
faithful, ami upright in all your dealings ; feel guilty when conscious of hav- 
ing done wrong; ask forgiveness for the past, and try to do better in future; 
are very severe in your reproofs of wrong-doing, but will forgive those who 
show repentance. You always consult duty before expediency ; seek to know 
what is right, and then pursue it with singleness of heart ; but with a false 
education m:iy do conscientiously, and in the belief that it is right, what is 
really wrong; or with strong propensities may be led astray, but will quickly 
repent and seek to reform. You are perhaps inclined to be over -penitent and 
self-accusing, as well as too exacting and censorious with regard to others. 

[5.] Full. — You have good, conscientious feelings, and are honest and up- 
right in all your intentions, but may yield to the influence of stronger f.icul- 
higher promptings. You give expediency some weight, but 
are never wholly satisfied with yourself unless walking in the path of reeti- 
You generally strive after right and duty, but they are not always the 
g werning motive Vbu do not always resist temptation, ami 

often sin, but a^ often repent with sorrow and regret. Cull. 



84 SELF-HELP. 

[4.] Average. — Unless when tempted by stronger faculties, you are in- 
clined to do right and to be guided by moral principle, but have not always 
the strength to resist temptation, and when you do wrong are inclined to just- 
ify yourself. You are too often governed in your conduct by expediency, 
rather than by considerations of duty or moral right. With large propensi- 
ties and moderate Self-Esteem, Veneration, and Spirituality, you may mani- 
fest much selfishness and but a weak sense of duty, honor, or honesty ; but 
with these conditions reversed, will be honorable and trustworthy under ordi- 
nary temptations. Cultivate. 

[3.] Moderate. — Your ideas of right and wrong are rather feeble, and you 
are inclined to allow interest, rather than duty, to rule, but may be restrained 
by Approbativeness or Cautiousness from dishonest or dishonorable actions. 
Cultivate. 

[2.] Small. — You have few conscientious scruples, and do right as a matter 
of policy, or through fear of the consequences of an opposite course, rather 
than from moral principle. Cultivate. 



To Cultivate. — In every department of life's plans and efforts clean hands 
and a spotless, vigorous conscience are indispensable to true and perfect suc- 
cess, and therefore every human being should ever strive to cultivate it — 
should ever endeavor to trample under foot promptly and unhesitatingly the 
first promptings that lead to the debasement and degradation of this inner 
voice of right and justice. 

Before beginning any plan in life — before making any promises — before do- 
ing aught that involves in any way your relation to your fellow-man, ask your- 
self the question : " Is this right ? Is it just ? Will God oppose it ?" And 
if you decide for the right, success must be yours, for your own conscience, 
unbiased by Self-Esteem or other prominent faculties, backs you up, and 
lends strength and approval to your efforts, and the eternal justice, love, and 
power of God is on your side. 

Then never attempt to stifle this heavenly monitor ; never sear its delicate 
susceptibilities ; never trample into the dust this attribute of justice in God, 
for in doing so you but debase and drag down your soul into the filth, into 
the blackness of death, and you retrograde into all that is wrong in life, and 
never possibly can grow into the right, pure, and glorious attributes that con- 
stitute a man loved of God. 

In deciding on a business to embark in, you should not only seek to ascer- 
tain that it is lucrative, or respectable, or easy, or even lawful, but is it just ? 
— and, being just, prosecute it in all its relations with rigid justice. Let no 
considerations whatever induce you to deviate in the least therefrom, and, be- 



HOPE. 85 

sides an approving conscience, temporal prosperity is guaranteed to you by 
the flat of Nature. 

In all your relations of life, whether of business or pleasure, be truth per- 
sonified. Let your word be equal to your bond. Cut off your right hand 
rather than steal, and die rather than do a dishonest thing, and your success, 
prosperity, and happiness will be inconceivably great. 



(16.) HOPE. 

To ever look on the bright side — to ever anticipate the best — to prevent 
broken promises, business failures, immatured plans from disappointing and 
discouraging us, is necessary to a true enjoyment of life — and this Hope does. 
It gives when large a cheerful, happy, hoping, castle-building, good-time- 
coming disposition ; a fearless, gladsome, merry heart ; a soul alive with high 
expectations and glorious aspirations. 

'• United with Spirituality it forms faith. Large Hope and Spirituality 
give a strong and happy faith. Hope believes in a full redemption; trusts 
implicitly in the goodness of the Divine Being ; believes all will be well with 
mankind ; sees the future clothed in the radiance of perpetual day ; rejoi 
the full prospect of immortal felicity ; and sings a song ' of joy unspeakable 
and full of glory,' as a present pre-libation of the draughts of life it will here- 
after quaff."' 

Small Hope, especially if Cautiousness be large, produces despondi 
melancholy, a deploring, hopeless, down-in-the-mouth, gloomy cast of mind. 

The organ of Hope is situated on the side of the top head, in front of Con- 
scientiousness, and will be found on the perpendicular line drawn upward 
from the front part of the ear. 

[7.] Very Large. — You have unbounded expectations ; live largely in the 
future, and enjoy things more in anticipation than possession ; you build a 
world of castles in the air; everything desirable seems attainable. Vou are 
constantly disappointed ; never realize half of what you expect, and spend 
your life in a world of brilliant illusion-,. Restrain. 

[6.] Large. — You are inclined to expect too much from the future; con- 
template with pleasure the bright side of life's picture; overlook obstacl 
evils; attempt much more than you accomplish ; are sanguine, and rise above 

fible by hoping for belter things in future, and though disappointed 
• :i still ; are a linn believer in " the good linn- 1 .-111111- . -nine, 

.t, and joyous ; are liable to be led into extravi 



$6 SELF-HELP. 

extensive speculations on the most delusive grounds and with disastrous re- 
sults. Restrain. 

[5.] Full. — Your expectations are generally reasonable, and you often re- 
alize more than you expect ; are quite sanguine and enterprising — yet, with 
Cautiousness large, are always on the safe side. You are not often inclined to 
castle-building, and are neither desponding nor too much elated. 

[4.] Average. — You are inclined to expect and to attempt too little, rather 
than too much ; get too easily discouraged by the obstacles you encounter — 
some of them imaginary ; look on the dark side at times, and are disposed to 
be satisfied with the present, instead of looking forward to the future ; gener- 
ally count the cost, and make safe investments. Cultivate. 

I 3.] Moderate. — Your expectations for the future are very moderate; often 
look on the dark side ; are inclined to despondency ; lack enterprise, and are 
afraid to attempt any great undertaking ; make sure gains, but small ones ; 
live in the present, and have more fear than hope for the future. Cultivate. 

[2.] Small. — You expect little from the future but misfortune; see so 
many obstacles and discouragements ahead that you dare attempt very little, 
and are liable to become despondent and melancholy. Cultivate. 

To Cultivate. — This faculty, when large, spurs on to effort, and therefore 
contributes to success — for those who expect but little attempt and accomplish 
but little. Hence it should be the aim of all to cultivate and encourage its 
due development. Discouragements should never for a moment be allowed 
to depress you; but go on, renew the effort, and "hope on — hope ever." 
Never, when failure crosses your plans and purposes, supinely lie there, but 
bestir yourself, search out the cause, and again hopefully and joyfully resume 
the struggle. " Never give up the ship." If it storms to-day, to-morrow is 
the more likely to be fair. And when troubles lower and difficulties thicken, 
the true man will outride the storm by remembering that " the darkest hour 
is just before day," and that his lot, compared with many others, is quite 
comfortable. Remember that the exercise of this faculty redoubles all your 
faculties, and enables you to enjoy them twice — in anticipation as well as fru- 
ition — while gloomy forebodings blight present pleasure as well as blast all the 
delights of expectation. 

In all your troubles cultivate a cheerful, happy, hopeful disposition ; asso- 
ciate and mingle with the young, the merry, and the lively ; endeavor to ex- 
pect more than you do. Dwell on and recount all that has been favorable to 
you, and avoid thinking or talking of that which has been unfavorable. Bear 
in mind, particularly, that large Hope would look upon the same prospects 
very differently — that you behold them through diminishing and dark-shaded 
glasses, and hence should make due allowance. 



SPIRITUALITY. 87 

To Restrain. — When relatively too large it renders its possessor visionary, 
chimerical, speculative, and liable to lose all by attempting more than can be 
accomplished. You should endeavor to offset excessive expectation by intel- 
lect. Dock off half or two-thirds from what you really expect to obtain, for 
this is all you may reasonably calculate upon. Say to yourself: " My hope 
so far exceeds realities that I shall not get half I expect," and calculate ac- 
cordingly. Go more slowly and surely. Do not try so many experiments, 
or enter upon so many schemes. Do business entirely on the cash principle 
in both buying and selling. Endorse for no one — not even your brother. 
Build fewer air-castles. Be content in the present, and do not hope so much 
for the future. Ever bear in mind that you are constitutionally inclined to 
overrate every prospect and to underrate every difficulty. 



(17.) SPIRITUALITY. 

This organ manifests that faculty in man which contemplates his spiritual 
relations. It gives intuition, faith, and trust in a spiritual state, and a belief 
in unseen realities. 

It is a matter of almost universal belief that there is a spiritual state and 
that there is a God ; that man is endowed with an immaterial principle — an 
nndlying soul — which sees and knows by intuition, irrespective of material 
eyes or reason, this conscious fact. Unless man possessed this faculty he 
could form no more idea or conception of anything not material, or of any- 
thing spiritual, than the blind can of colors. But for it the idea of God as a 
Spirit, of the immortality of the soul, or of an immaterial or disembodied 
spirit, would have been absolutely impossible. 

Spirituality is the prophet-seer of the soul, "the entrance-window of spir- 
itual light, the visiting-ground of angels, the communion-table of spirits. It 
is the door that opens into spiritual life ; and hence when it is strong, spirit- 
ual influences are very strong in the mind, and spiritual subjects are contem- 
plated with the most intense interest. It then confers upon the mind a readi- 
> believe in spiritual presences, and to credit pretended revelations from 
the spirit-world. It gives the feeling of the nearness of spiritual beings, and 
of the actual presence of the spirit-world. Hence they who have this organ 
largely developed, are very likely to believe that we are surrounded by spirits, 
that guardian angels attend US, and often whisper in OUT souls of coining 
event,, and give u-> intuitive impressions of important truths. And hence 



SS SELF-HELP. 

such persons are likely to live as though in the presence of angels — to live 
pure, holy, and consecrated lives. When they have otherwise well-balanced 
minds, they are indeed our noblest, our highest, and our purest human 
souls." 

When this organ is perverted there results superstition and an excessive 
love of the wonderful — and, with large Cautiousness, fear of ghosts. 

When small, the possessor believes only on actual evidence. It is small in 
skeptics, unbelievers, infidels, etc. 

This organ is situated immediately in front of Hope and Ideality, in the 
lateral parts of the anterior region of the top head. 

[7.] Very Large. — You have strong intuitive perceptions of what is right 
and best, and are led and governed by a species of prophetic guidance ; have 
faith in spiritual monitions, and are most likely to take the true course when 
you allow yourself to be guided by what you feel to be the right way. Unless 
well regulated and governed, are too credulous, superstitious, and a believer 
in dreams, ghosts, and wonders, and liable to be misled by them and so-called 
prophecies, as well as to become fanatical in religion. Restrain. 

[6.] Large. — You possess an internal consciousness of right, duty, truth, 
falsehood, and what is best ; love to meditate on spiritual things — the immor- 
tality of the soul, the future life, the existence and perfections of God, and 
the ultimate destiny of man ; combined with large Veneration, hold intimate 
communion with the Deity; and take a world of pleasure in that calm, happy, 
half-ecstatic state of mind caused by this faculty. In certain states of the sys- 
tem may be naturally clairvoyant — be forewarned in visions or in dreams ; 
perceive the highest truths by intuition, and even possess prophetic gifts. 

[5.] Full. — You possess a full measure of faith — of high, pure, and spir- 
itual feeling, and considerable intuitive inspiration, which, if implicitly fol- 
lowed, conducts to happiness and success through life; you desire to believe 
in all truth, yet are sometimes beset by doubts. 

[4.] Average. — You are not destitute of the inner light; have some spir- 
itual premonitions, and are not inclined to disregard the guidance of the in- 
ternal sense; but your intuitions are not always sufficiently distinct to insure 
their full influence, or your belief in their authority so implicit as to make 
them very potential in your life. Cultivate. 

[3.] Moderate — The spiritual part of your nature is not so influential as 
would be desirable ; you have rather indistinct perceptions of spiritual things ; 
lack faith ; believe little that can not be logically proved, and rely on evidence 
rather than on intuition. Cultivate. 

[2.] Small. — You perceive spiritual truths so indistinctly as rarely to ad- 
mit them ; must have proof before believing ; are not guided by faith; have 
no premonitions or warnings, and do not believe in them. Cultivate. 

To Cultivate. — Meditate on things divine. "Commune with your own 



VENERA TION. 89 

soul and your God — not at all times, 'few and far between,' nor hurriedly, 
but daily and long. Shut the terrestrial door of your soul and open its celes- 
tial windows, and then give yourself up to spiritual reveries. Let your soul 
go out after God, and imbibe His spirit. Feast on His love ; contemplate 
His character as exhibited in His works. Assimilate and attune your feelings 
and innermost soul to His divine likeness. Put away all unclean thoughts 
and desires, and long after purity and moral perfection. Yet you need not 
shut yourself up in the dark. Natural light does not intercept but promotes 
spiritual. The open canopy of heaven, cultivated fields, deep, still forests, 
flower-bedecked lawns, murmuring brooks, beautiful or magnificent land- 
scapes — above all, the rising and the setting sun, morning and evening twi- 
light, the glowing east, the gold-tinted sky of departing clay — O there is a 
magic spell in these works of God which inspires us with a sense of His 
presence, and infuses into the soul those spiritual longings and emotions we 
would show how to cultivate." 

Especially can you cultivate this faculty by following your innermost im- 
pressions and premonitions. Man usually turns a deaf ear to its whisperings, 
and hence it ceases its guidance. You should follow when it leads, and it 
will lead again— and, obeyed, become a spiritual monitor in all the little as 
well as important affairs of life. 

To Restrain and Regulate. — Bring yourself down more to the every-day, 
practical realities of life; cultivate the terrestrial more and the celestial less, 
and confine yourself more to life as it is — to what and where you arc, instead 
of arc to be — to earth, its duties, responsibilities, realities, and pleasures. 



(iS.) VENERATION. 





II':. 27. — VENERATION— LARGE, PIG. 2& — VENERATION— SMALL. 

"luce of tin-; {acuity i^ that <<f reverent e f it religion and thing-, sacred ; 

devotion; adoration of a Supreme Bein| ;i to the worship- 



90 SELF-HELP. 

ing faculty of the human soul. " It is emphatically the religious faculty. It 
is the central organ in the grand moral crown of man — the central, noblest, 
holiest power of the soul. It is the moral link that binds man more closely 
with God ; that spiritual garden where the creature walks in sweet compan- 
ionship with his Maker ; that feeling which adores, worships, loves the Divine 
Being, and which clings to Him with a holy, a devout; and reverential affec- 
tion. The sentiment of veneration, of worship, of love to the Divine Being, 
is the highest and most sublime of any that man is capable of cherishing. It 
binds itself to a Being fitted, as no other being is, to impart to the soul the 
highest moral grandeur that created beings can attain. It is the upper win- 
dow of the soul, which opens into the clear, radiant light of God's eternal 
home." 

Perverted, or exercised without due enlightenment, it produces bigotry, idol- 
atry, intolerance, superstition, and all kindred vices. Not being an indepen- 
dent power, it requires the assistance of the intellect, of Benevolence, and the 
social affection, to give it its highest powers and its noblest office. 

Veneration is located in the middle of the top head, back of Benevolence 
and in front of Firmness. 



[7.] Very Large. — You place God as supreme upon the throne of the soul, 
and are pre-eminently devout, deferential, and prayerful in worshiping Him ; 
manifest extreme fervor in your petitions before the throne of grace ; evince 
great reverence for time-honored usages, forms, ceremonies, and institutions, 
and are profoundly respectful toward the aged, the good, or the great. Re- 
strain. 

[6,] Large. — You are strongly inclined to worship, love, adore the Supreme 
Being ; feel true devotion, fervent piety, and love of divine things ; take de- 
light in religious exercises ; have much respect for superiority, and are very 
deferential toward the aged ; reverence ancient forms and ceremonies ; are in- 
clined to adhere to long-established customs. You require to guard against 
the perversion of this faculty — leading to bigotry, slavish fear, and the domi- 
nation of a blind impulse. Restrain. 

[5.] Full. — You are not lacking in devotion, respect for superiors, rever- 
ence for age, or a fair degree of conservative feeling in reference to established 
institutions ; but these emotions are greatly influenced by circumstances, and 
are strongly or weakly manifested accordingly as they are incited or restrained 
by other faculties. There may often be an internal conflict in you between the 
worldly and the spiritual. 

[4.] Average. — You are inclined to worship when the devotional feeling is 
specially called out, but are apt to make religion subservient to business or to 
whatever else may be your dominant tendency. Acting with Conscientious- 



VENERATION. 91 

ness and Benevolence, your Veneration will dispose you to make justice, 
mercy, and good works the basis of your religion, while the rights of worship 
will be esteemed less important. Cultivate. 

[3.] Moderate. — If you are religious, it is probably because your education 
has been favorable to it, and were fortunate enough to have been brought up 
under religious influences ; but your religion is one of works rather than of 
humility, submission, and faith. You have little respect for customs or insti- 
tutions merely on account of their antiquity, and no reverence for creeds, 
rites, and ceremonies. Cultivate. 

[2.] Small. — You experience little devotional feeling, and are deficient in 
reverence for age and respect for superiors. Cultivate. 

To Cultivate. — Xo mind can be perfect, no affection or faculty can be cul- 
tivated to its highest degree of perfection, without the aid of the sanctifying 
r of this sentiment. If your desire is to perfect your nature, exalt your 
affections, purify your soul, and reach the acme cf true human greatness, you 
must give to the sentiment of Veneration its full and proper influence in all 
your daily and hourly thoughts and actions. 

The way to cultivate this faculty is the same as that required for other or- 
gan-, — it-, exercise. You should study and admire the divine in nature. You 
should contemplate and adore God, loving Him for His infinite perfections, 
thanking Him for His loving kindnesses, and " whether we eat, or drink, or 
whatever we do, doing all to His glory. :> You should contemplate Him as 
our lather — a Father ot love, not an austere autocrat — a God whose goodness 
is infinite, whose mercy is far-reaching, whose love is unbounded, taking in 
all who desire and long for it. By a daily, hourly, perpetual thank-offering 
strive assiduously to cultivate it. 

The fore part of this organ respects, reveres antiquity, etc. — and, when de- 
ficient, respect to superiors should be cultivated, treating all men with cour- 
tesy and deference, venerating the aged and infirm, and yielding obedience to 
our country's laws. 

To Restrain — is rarely if ever necessary, unless when there is danger of 
this sentiment running into fanaticism or religious monomania, when measures 
Bhoul I be taken to withdraw the mind from the c instant contemplation of 
subjects on which the mind is warped, and to counteract the perverted ten- 

by enlisting interest in worldly affairs, and by the exercise of th ■ 
soiling faculties in relation to it. 



02 



SELF-HELP. 



(19.) BENEVOLENCE. 



LARGE. 




One of the attributes required 
in the growth toward perfection 
of character, while on this earth, 
is that " we love our neighbor as 
ourself ' — that we let our hearts 
go out with sympathy and kind- 
ness to those whose paths lie 
across rugged, up-hill ground — 
that our daily desire be to make 
those surrounding us happy, as- 
sisting them by advice, encour- 
agement, and means into a more 
desirable growth — that we over- 
look the faults, mistakes, and 
wrong-doing of all. To this end 
is the faculty of Benevolence 
adapted. It gives kindness, and 
sympathy, and a self-sacrificing 
disposition. It is the motive 
force in the philanthropist and hu- 
manitarian. It produces the accommodating, neighborly spirit, and liberality 
of sentiment toward all mankind. 

The active expression of this faculty is seen in the asylums for the poor and 
the unfortunate, the hospitals, charity-schools, retreats, etc. , which are to be 
found everywhere in civilized society. But its noblest deeds are often done 
where no eye but God's can see them. 

"Wherever good has been done — wherever the hand of charity has been 
extended to relieve the wants of the human kind — wherever self has been 
sacrificed to bless others, there Benevolence has made her angelic plea, her 
voice has been heard, her spirit- prevailed. 

"But, really, the great field of Benevolence is in the every-day life of the 
masses of men. In the homes and daily actions of our fellows we witness its 
most beautiful and constant actions in the acts of kindness, in the words of 
charity, in the smiles of beneficence, in the watchings, and toils, and labors 
of men for each other, in the peaceful flow of life's duties and cares, in the 



-JOSEPH TRENT. 



BENEVOLENCE. 93 

harmony of nations, in the peace of neighborhoods, in the union and happi- 
ness of families and associations, we witness the guardian spirit of Benevo- 
lence." 

It is located in the middle of the fore part of the top head, in front of Ven- 
eration. 

[7.] Very Large. — You have a large, loving, kindly heart, and are deeply 
and thoroughly imbued with a benevolent spirit, and do good spontaneously ; 
are charitable and forgiving ; have ready sympathies and an open purse ; with 
moderate or small Acquisitiveness, may impoverish yourself to assist others, 
or with small Conscientiousness, spend in charity the money which of right 
belongs to your creditors ; with large reasoning organs, are truly philanthropic, 
and take broad views of reformatory measures. 

[6.] Large. — You are kind-hearted, generous, delight to do good, and make 
personal sacrifices to make others happy — to sympathize with their sufferings 
and relieve their wants ; prefer to suffer yourself rather than to see others 
suffer; are charitable, forgiving, and merciful; with large domestic organs, 
will make great .sacrifices for family. 

[5.] En//. — You are kind and obliging, and show a good degree of neigh- 
borly feeling, except when the selfish faculties are predominant, but will not 
overtax yourself, and may allow selfish feelings to overcome your kindness; 
with large Acquisitiveness, are benevolent when money can be made thereby ; 
with large Conscientiousness, will be more just than kind. Cultivate. 

[4.] Average. — You are kind to those you love, especially if Adhesiveness 
be large, and may practice general benevolence through the influence of Ap- 
probativeness or selfish ends, but are not inclined to generosity and philan- 
thropy. Cultivate. 

[3.] Moderate. — Von arc not inclined to be obliging, but manifest a feeling 
of indifference in regard to the comfort or welfare of those around you ; are 
rather selfish and unsympathizing. Cultivate. 

[2.] Small. — You care little for the happiness or sufferings of others, so 
i you are yourself at ease ; you do but few acts of kindness, and do 
those grudgingly, and have unbounded selfishness. Cultivate. 

'/!' Cultivate. — To cultivate this faculty, you should always try to be more 
generous and less selfish, always remembering that the giver is even more 
blessed than the receiver. The right exercise of this faculty, in the very na- 
ture of things, renders i:- possessor happy, while selfishness interdicts one of 
kited enjoyments Of Our being. Hence, though all our faculties 
should be cultivated. Benevolence, more than any other, should be in con tan'. 

rving poor, the sick, and the maimed — 

illy that da , who are backward in telling their sorrows, and try to 



94 SELF-HELP. 

aid them, and interest yourself in their wants and woes, as well as in 
their relief. You should endeavor to do good in person, and from love of it 
— feeding the hungry, clothing the naked, visiting the sick, and scattering 
sunshine and happiness wherever you go. And it is not required that you 
always give money, for you can frequently help the deserving poor more ef- 
fectually by helping them help themselves than by frequent donations. In- 
deed, this is by far the best way. Taking an interest in their welfare, you 
should help them secure employment, and by suggestions and advice en- 
courage them to persevering effort and eventual comparative success. Giving 
to mendicants of whom you know nothing often subjects the donor to impo- 
sition, as well as injures the recipients, by furnishing them the means of get- 
ting drunk and the like. There are always enough whom we know to be de- 
serving. 

" Yet acts of individual charity by no means constitute the widest or most 
profitable field for the exercise of this faculty. Men have minds as well as 
bodies. You can often benefit the rich even more than the poor. Not by 
condolence merely — often a source of great relief and comfort — but by reform- 
ing them. Mankind, from being thus wretched, are destined to be conceiv- 
ably happy. Every evil is to be done away, and every human power to en- 
joy developed. These are the largest fields in which to exercise Benevolence 
— fields all whitened for the harvest. Individual effort only lops off now and 
then a twig of the great tree of human woe. You can and should lay the axe 
at the root. Our world is full of causes that result in human depravity and 
woe. These causes must be removed ; and every one of us is under a moral 
obligation to do all we can to obviate them. To sleep over this glorious 
work is sinful; to engage in doing it is the greatest privilege of mortals. 
And to do it men require, more than anything else, a knowledge of the causes 
and cure of their miseries ; and we should all embrace and make every possi- 
ble opportunity for obtaining and diffusing this knowledge. In the glorious 
field of human reformation we should all labor with our utmost endeavors." 

Especially should you cultivate Benevolence in all the little affairs of life — 
in every thought, look, and action. Home can never be made happy without 
it. It is like the flowers that spring up in our pathway, reviving and cheer- 
ing us. It is like sunshine falling on the heart. It may be impossible for 
many to help with money and means, but kind words are within the reach of 
all, and you should ever endeavor to use them — to cheer a despondent fellow- 
man, to soothe him if he is wretched, to comfort him if he is sad, and so keep 
him out of the slough of despondency, or help him out if he happen to be 
in. There are so many words of the opposite kind flying in all directions — 



CONSTRUCTIVENESS. 95 

sour words, cross words, fretful words, insulting words, overbearing words, 
irritating words, that it should be your special individual aim to let kind words 
have a chance to soothe, palliate, and help. And the doing of this will do 
you infinite good, for kind words bless him that uses them, and react upon 
the kind feelings which prompted them, and make them more kind. They 
add fresh fuel to the fire of benevolent emotion of the soul. 

Sydney Smith cut the following from a newspaper and preserved it for him- 
self, and you, dear reader, can not do better in the cultivation of Benevolence 
than following out the duty it inculcates : 

" When you rise in the morning form a resolution to make the day a happy 
one to a fellow creature. It is easily done — a left-off garment to the man who 
needs it, a kind word to the sorrowful, an encouraging expression to the striv- 
ing, trifles in themselves light as air, will do it at least for the twenty-four 
hours — and, if you are young, depend upon it, it will tell when you are old ; 
and if you are old, rest assured it will send you gently and happily down the 
stream of time to eternity. By most simple arithmetical sum look at the re- 
sult : You send one person — only one — happily through the day ; that is three 
hundred and sixty-five in the course of the year. And suppose you live forty 
years only after you commence that course of medicine, you have made four- 
teen thousand beings happy, at all events for a time." 

To Restrain is hardly necessary, only when it is misdirected. It is not 
required that you beggar yourself and family by lending, endorsing, or yield- 
ing to sympathy in opposition to judgment. Remember that those who so- 
licit help most urgently too often deserve it least. Whenever you give, give 
judiciously and knowingly. Never endorse for any person, or under any con- 
sideration. It is preferable to give outright, if you have a surplus, lending 
only what you can afford to lose. Give and do less freely than you naturally 
incline, strive to govern this faculty by intellect, ami be just before you are 
generous. 

(20.) CONSTRUCTIVENESS. 

Man is said to have been made in the image of God. God is a mechanic of 
infinite skill. lie built the universe, an infinitely sublime spectacle of me- 
chanical design and execution. The more man progresses toward a htgfa stan- 
dard of perfecti on the more will he be enabled to imitate God's handiwork. 

I — the making, building, mechanical ability — gives him the 

power in this direction. The houses in which we dwell, the costumes we 



9 6 



SELF-HELP. 



LARGE. 



wear, the carriage in which we travel, the towns and cities in which we con- 
gregate, the farms we cultivate, the paintings and statuary we admire, the 
places of travel, history, biography, poetry, romances we read, the millions 
of labor-saving machines with which we ply the busy concerns of life, the 
shops that dot the land all over, the railroads that girt our continents, and the 
ships and steamers that checker our seas, are all but so many living voices of 
this faculty. 

This faculty has administered as much 
to man's elevation, perhaps, as any oth- 
er in his mind. It is the first that is 
called into requisition in the act of civil- 
ization, and is that which furnishes us 
with all the conveniences and nearly all 
the comforts of life. 

This organ is sometimes perverted, 
and when such is the fact it leads to 
waste of time and labor in attempts to 
invent perpetual motion, or other impos- 
sible problems ; and, with deficient Con- 
scientiousness, it may employ itself in 
making counterfeit money, false keys, 
etc, etc. 

Constructiveness is situated just for- 
ward of Acquisitiveness. Its size may 
generally be told by a glance of the eye 
from a front view of the sides of the 
head. When it is large it gives a swell- 
ing appearance to the sides of the front 
head— its development giving breadth to the head above the zygomatic arch. 




FIG. 30. — ANTHONY TROLLOPE. 



[7.] Very Large.— -You manifest extraordinary mechanical ability, a passion 
for making things, and (with Causality large) great inventive talent. You 
take to tools naturally, can make almost anything, and almost seem to be 
master of all trades without having learned them ; you are constantly contriv- 
ing improvements, and might devote yourself to mechanical invention with 
great benefit to the world, if not to yourself. 

[6.] Lar<re.— You possess good mechanical skill and dexterity in whatever 
is done with the hands ; delight in building, repairing, and emplying ma- 
chinery ; with large Imitation can make anything after a pattern ; and with 
large Causality are strongly inclined to invent and to contrive new ways of 



CONSTRUCT! VENESS. 97 

doing things. As a writer you would show great skill in the construction of 
your sentences, as well as in the arrangement of the subject-matter of your 
essay or book. 

[5.] Full. — Can, when occasion requires, employ tools, and use the hands 
in making, tinkering, and fixing up, and turn off work with skill ; yet have no 
great natural passion or ability therein ; with practice can be a good work- 
man ; without it would not excel. Cultivate. 

[4.] Art-rage. — With the education of a mechanic — a thorough training in 
any particular trade — you may make a good workman ; but manifest no special 
liking fur the use of tools. Cultivate-. 

[3.] Moderate-. — You are rather awkward in the use of tools and in manual 
operations of every kind, and should not attempt anything requiring much 
mechanical skill. Cultivate. 

[2.] Small. — You are deficient in constructive talent; awkward in making 
and fixing up things ; poor in understanding and managing machinery; take 
hold of all work awkwardly ; write poorly, and lack both mental and physical 
construction. Cultivate. 

To Cultivate. — It must not be supposed that none but mechanics require to 
cultivate tliis element. This would be a great mistake. Every human being 
uses it in all to which he puts his hands. All farmers, and workers in any 
and all sorts of manual occupations; all merchants in putting up, taking 
down, cutting, packing, folding, and wrapping their goods ; all who use the 
pen in making letters and words; all who frame books, essays, paragraphs, 
or sentences; all who speak in public, or converse in private, or even think 
or feel ; all who do anything, in whatever they do, as well as mechanics prop- 
er — all mankind, rich and poor, wise and foolish, old and young — require and 
use tin-, constructive instinct and capability. All should therefore cultivate it 
— artist-., mechanics, operatives, and workers, that they may excel in their re- 
spective pursuits — and, still more, those who would live by or enjoy their 
mental powers." 

You should practice your hand in using tools, and making or trying to make 
work of any and every kind. You should practice writing a plain, easy, and 
rapid handwriting. The exercise of drawing helps wonderfully, not only to a 

growth of Constructiveness, but to the formation <>f a good handwriting. 

Drawing should be taught along with writing, for both consist in transferring 

to paper, and greatly aid each other. You should subscribe for an il- 
lustrated scientific paper, read it, and get interested in it. I Observe and study 
machinery and inventions and altogether call <>ut this faculty whenever the 
ehani 

To Restrain — i when the faculty unduly encroaches on our time 



9 8 



SELF-HELP. 



or other duties. You should give yourself more to the exercise of your other 
faculties, and less to mechanical invention and execution ; especially do not 
waste time in fruitless endeavors to invent perpetual motion and other chime- 
rical inventions. 



LARGE. 



(21.) IDEALITY. 

This faculty produces a percep- 
tion and love of all that embodies 
taste, refinement, beauty, purity 
of feeling and imagination. Es- 
pecially does it tend in the direc- 
tion of perfection. '* Perfection 
is its grand end. For perfection 
it was made. In perfection it 
finds its delight — its dream of joy, 
blessedness, and hope." 

Perverted, there results over- 
fastidiousness, sickly refinement, 
extra neatness, and a distaste for 
e very-day life. 

The organ of Ideality is located 
directly above Constructiveness. 
When large, or very large, the 
sides of the head where the hair 
makes its appearance are widened 
and heightened, but when it is 
small they are narrow and de- 
pressed. 

[7.] Very Large.— -You have the highest degree of refinement and taste, 
and an intense love for the exquisite, beautiful, and perfect ; live in an ideal 
world ; have a most glowing and vivid imagination, and with the mental tem- 
perament and a good development of the reflective faculties, Construction, 
Imitation, etc., are capable of achieving success in the highest, walks of po- 
etry or art ; give a delicate finish and touch of perfection to every act, word, 
thought, and feeling, and find few things to come up to your exalted standard 
of taste. Your danger lies in the direction of extra fastidiousness and the ty- 
rannical domination of the ideal, shutting you out from all participation in the 
interests and enjoyments of the real world around you. Restrain. 

[6. J Large. — You are refined, tasteful, and imaginative, and appreciate and 




IDEALITY. 



99 



enjoy beauty and perfection wherever found, especially in nature ; have high 
ideas of propriety in expression and conduct; are graceful and polished in 
manners ; have lofty aspirations, and incline to strive after perfection in char- 
acter and performance, and desire to obviate blemishes. 

[5.] Full. — You are not wanting in a good share of taste and refinement, 
do not possess a high order of them, except in those things in which it has 
been vigorously cultivated ; you appreciate elegance and polished manners, 
and have elevated notions of the proprieties of life, but are not sentimental, 
fanciful, or over-fastidious. You love adornment and display, but are not dis- 
posed to sacrifice the useful to the ornamental. 

[4.] Average. — You prefer the plain and the substantial to the ornamental ; 
live in a real, every-day, matter-of-fact world, and never soar into the vision- 
ary, or wander enchanted in the realms of the ideal. You are rather plain in 
your manners, and in talking or writing make use of few figures of speech, 
preferring to say what need be said in the most direct and literal way. Cul- 
tivate. 

[3.] Moderate. — You rather lack taste in manner and expression ; very 
plain in speech ; have little of the sentimental or imaginative ; care nothing 
for art, poetry, or the beautiful in nature, and your character is lacking in ele- 
vation and refinement. Cultivate. 

[2.] Small. — You are essentially lacking in all that appertains to taste and 
refinement, beauty and sentiment, and are extremely utilitarian. Cultivate. 

To Cultivate. — As has already been written, Ideality is an essential requi- 
site in the attainment of purity and perfection of character and soul, and for 
this reason its cultivation should be assiduously longed after. First, you 
should avoid all habits that tend to blunt the sentiment — and the principle of 
these are the use of alcoholic liquors, tobacco, and indulgence in the habit of 
swearing. The exercise of no other three habits so debases, degrades, and 
drags down into the filth the soul of man. It seems to me one of the 
lute impossibilities that a man can smoke, chew, or snuff the dirty, filthy, 
poisonous, narcotizing plant — tobacco, and at the same time have a taste for 
the beautiful in nature and art — a regard for the graces and refinements of life, 

or the remotest tendency toward a growth into the regions of higji esthetic 

culture and perfection of character. The drinking of alcoholic liquors, whether 

itely or in excess — even more than tobacco — prevents the growth "t the 

high order of development, for its effects are noticeable in the 

brain itself — the thought-chambers of the soul, blunting and impairing the 

tte sensibilities of the nerve filaments of the brain — the strings on 

which the divine harmonies of the* soul are wafted to the physical 

The hi uring qualities of the soul can not find expression 



ioo SELF-HELP. 

through a brain saturated, or even tainted, with beer, wine, whisky, brandy, 
etc. Only the low, gross, and animal find expression, and hence the sure, 
though perhaps slow, growth down-wards. Swearing, which has been alluded 
to elsewhere, is in itself, its exercise, a complete barrier to the attainment of 
large Ideality, and therefore is to be avoided. You should be careful in the 
choice of your associates, choosing only those who have a high regard for the 
refinements of life — whose tastes, aims, and desires are for the true, the pure, 
the good ; and ever shun and avoid all associates whose tastes lie prone with 
the filth — lewd conversations, vulgar expressions, licentious and low aims, 
drinking, swearing chewing, etc. If you believe in a future, and that our 
condition and position in tJie future will be decided by the degree of develop- 
ment in the attainment of perfection while in this world, you must now and 
for ever abolish, in all forms and wider all conditions, the use of tobacco and 
alcoholic liquors, and the avoidance of swearing and licentiousness. 

Avoiding all habits that prevent a growth of this faculty, you should then 
strive to cultivate a love for the beautiful in nature and art. You should view 
and admire the wonderful, the glorious and majestic in nature — from the star- 
ry sky to the flowery earth; from the radiant pole to the flashing meridian ; 
from the tiny insect to the omnipotent God. The rippling brook, the leap- 
ing cascade, the silvery stream, the sloping hill, the majestic mountain, the 
flowery lawn, the leafy grove, the graceful willow, the clinging vine, the 
morning dawn, the golden sunset, the starry canopy of night, the floating 
cloud, the torrent of rain, the lurid lightning, the rattling thunder, the radi- 
ant bow of promise, are all beautiful, and all inspire Iueality to active exercise. 
Few things purify and chasten the grosser manifestation of the passions, or 
elevate the soul, more than the study of Natm-e ; and yet her beauties are 
comparatively a sealed book to most of her children, because they have no 
eyes to read, no time to contemplate them. 

You should read books the style of which is finished and sentiments ele- 
vated, especially good poetry ; cultivate a taste for the fine arts ; practice per- 
sonal neatness and elegance ; try to express yourself with beauty in conver- 
sation, and perpetually endeavor to imbibe and admire this sentiment from 
Nature's inexhaustible stores of beauty and perfection. 

To Regulate. — When perverted this faculty causes much mischief. From 
abnormal Ideality springs that most pernicious passion of novel reading — a 
practice that does an infinity of harm in a score of ways, but especially in the 
direction of the social faculties ; and to women more than men are they es- 
pecially injurious. You should avoid them, and seek exercise for your mind 
in the direction of the practical realities of every-day life. 



SUBLIMITY. .101 

Another perversion of the faculty consists in neglecting natural beauty for 
artificial. Overloading the body with fine dresses of fashionable cut, and be- 
decking the fingers, ears, and person with jewelry, does not imply true taste 
and refinement. A super-abundance of jewelry — finger-rings, ear-rings, 
breast-pins, etc. — is especially obnoxious to a lover of simplicity and refine- 
ment, and only approaches nature in so far as it resembles the savage in his 
war-paint and feathers. A neat, tasteful, and harmonious simplicity in your 
dress will indicate that you possess the elements of a true refinement — for 
art is beautiful only when and as far as it follows nature. 

Finally, you should remember that in you the ideal and imaginative exceed 
the practical, and that you must try to realize that air-castles and ideal men 
and women are rather out of place in a rough, practical world like this. Do 
not refuse to associate with others because they do not in all particulars meet 
your fastidious tastes. 



(n.) SUBLIMITY. 

The office of this organ is to manifest that power of mind which recognizes 
the grand, the vast, the magnificent and sublime in nature, art, feeling, ac- 
tion, and thought. It enables the soul to appreciate, and fills it with sublime 
emotions on beholding rugged, towering mountains, the thundering cataract, 
the great ocean, the lightning's flash, the roar of thunder, the commotion of 
the elements, the star-spangled canopy of heaven, or any other manifestation 
of the Almighty's power. When united with strong intellect it gives width, 
comprehensiveness, and grandeur to the intellectual conception, and gives a 
peculiar pleasure in contemplating and studying the sublime works of the 
universe and it-, < kxL 

Sublimity i ■> located directly in front of Cautiousness, and behind Ideality. 
When large it gives great width to the middle of the top head. 

[7.] Very Large. — You appreciate and admire in the highest degree the 

wild, tli'- romantic, the grand, the sublime, the illimitable, tin- eternal, the in- 
finite; have a real passion for mountain scenery, vast prospects, foaming 
breakers, and roaring waterfalls ; enjoy with the greatest zest "the war 01 

■ — thunder, lightning, tempest, the ocean in a storm, the surging 
rush of a swollen stream in a freshet — whatever is magnificent or awiul; 

template the seemingly boundless < ! ocean; the glorj >i 

is; and above all, (with Veneration full or large,) thi 
nipotence of the I the infinitude of His work . In writing or speak- 



102 SELF-HELP. 

ing, you are inclined to use high-sounding words and metaphorical expres- 
sions, and must guard yourself against verbal extravagance and bombast. In 
other respects there is no need to restrain. 

[6.] Large. — Your manifestations are like those described in [7], except 
in a somewhat lower degree. With a good development of the intellectual 
organs, you will take comprehensive views of subjects, and give a wide scope 
to your thoughts and investigations. 

[5.] Fall. — You enjoy the grand, the sublime, and the magnificent, and ap- 
preciate mountain scenery, the vastness of the ocean, and the awfulness of 
the tempest, but in a lower degree than [7] and [6], which see. 

[4.] Average. — You manifest only a moderate degree of this element of 
character, under ordinary circumstances, but when the organ is powerfully 
excited, may enjoy sublimity and grandeur very highly. Cultivate. 

[3.] Moderate. — You are rather deficient in the manifestation of this faculty. 
Cultivate. 

[2.] Small. — You care very little for the grand and sublime in any form. — 
Cultivate. 

To Cultivate this faculty, you should endeavor to appreciate and admire the 
grand and majestic in nature — contemplate sublime scenery, and, above all, 
the infinitude of God as manifested through His works. 



(22.) IMITATION. 

This faculty furnishes the aptitude to imitate, copy, take pattern, do as oth- 
ers do, etc. It is an organ that entirely lacks originality. " It is the spring 
of no new thought. It wishes to walk in no untrodden paths. It always 
wants a guide, a pattern. Give it a pattern and it can do almost anything im- 
aginable. But without a pattern it is powerless. As a mechanic it works af- 
ter a pattern; does what it has seen done and nothing more. This mental 
faculty assists the mechanic very much, for it enables him to imitate every 
thing that he has seen in mechanics, and this, added to the inventive power, 
gives him a two-fold advantage. But for this faculty every human being 
would be obliged to originate everything he did, and his mode of doing it, in 
business, science, mechanics, and even all the trifling affairs of life." 

The organ of Imitation is located on the two sides of Benevolence. 

[7."} Very Large.. — You are a consummate mimic, and can imitate almost 
anything ; with Mirthfidness large, have a taste and talent for acting and of 
representing life to the letter, and can keep others in a roar of laughter ; 



MIRTIIFULXESS. 103 

while speaking you gesticulate almost constantly ; impart an uncommon 
amount of expression to the countenance when animated. Restrain. 

[6.] Large. — You have a great ability to copy and take pattern from others; 
can act a part in an assumed character, and readily adapt yourself to different 
circumstances, take on any mood you choose, and act out its proper manifes- 
tations ; can be any body else just about as easily as your own proper self; 
are able to imitate the voice, gesture, mode of walking, expression, etc., of 
your friends and acquaintances to the life. 

[5.] Full. — You can copy quite well, and have good imitative powers, and 
can personate others very well when you try, but are not particularly inclined 
to assume a character or follow an example unless stimulated thereto by more 
influential faculties. 

[4.] Average. — You can copy tolerably well when this faculty is excited and 
backed up by other organs, but have no strong inclination to mimic or imitate 
others ; you prefer to be yourself rather than anybody else. 

[3.] Moderate. — You manifest little inclination to take pattern from others, 
or to be a mere copyist ; are disposed to strike out into new paths ; work on 
a plan of your own and seek originality. 

[2.] Small. — You have your own way of doing things, and seldom willingly 
copy anything or take pattern from anybody. Cultivate. 

To Cultivate. — This faculty, when rightly cultivated, tends to general pro- 
gress and enjoyment, and therefore should be assiduously cultivated. You 
should imitate whatever in others will make you better and improve you men- 
tally or physically ; but you should ever earnestly strive against copying the 
vices of mankind. Manners, expressions, sentiments, ideas, opinions, and 
everything that in the copying will develop a higher culture, you should copy. 
You should try your hand at drawing, making patterns and models, and every 
species of copying and imitation, as well as conforming to those around you. 
Try to become what they are in their best parts, and do what and as they do. 

To Restrain. — You should strive after a larger personality in thought, doc- 
trine, and everything that goes to make character, and be less a parrot and 
echo of other people's individualities, and cultivate the original and inventive 
in everything. 



(23.) IflRTHFULNESS. 

Laugh and be happy is a trite saying, and true as it is trite. Few things 

:, respiration, Sensation, and mental action more than a real 

hearty laugh, and certainly few things are more pleasurable. This the faculty 



104 SELF-HELP. 

of Mirthfulness does, enabling us to perceive differences or Incongruities, and 
the disposition or ability to joke, make fun, and laugh at the improper, unbe- 
coming, etc. " It is quick to perceive absurdities, is always on the look-out 
for all incongruous, inharmonious, inconsistent things and ideas. And often 
so ludicrous are its conceptions that it sets every member of the mental faculty 
into a roar of laughter. It is the maker of wit, fun, humor, sport, merri- 
ment, mirth, and all the family of rare laughables. When this is joined with 
Combativeness and Destructiveness, it makes ridicule, sarcasm, venom-toothed 
sallies of wit, and that whole family of despicable serpents which bite while 
they laugh." 

The organ of Mirthfulness is located outside of Causality and forward of 
Ideality. 

[7.] Very Large. — You have a remarkable disposition and capacity to make 
fun ; have a great love for jokes and the ludicrous, and are always laughing 
and making others laugh ; with Ideality only average, are in danger of be- 
coming too comical, if not clownish, descending to low, coarse jests, and of 
making fun on solemn or unsuitable occasions. Restrain. 

[6.] Large. — You can fully appreciate a joke, and enjoy a hearty laugh at 
the absurdities of others, and delight to make fun out of everything, and can 
keep a company in good humor by your mirthful sallies. With large Com- 
parison and Combativeness, would be capable of severe sarcasm. Restrain. 

[5.] Full. — Your capacity for appreciating wit and humor is good, and you 
have considerable ability for making fun ; are witty, playful, and humorous, 
especially under the stimulus of jovial company, but are not remarkable for 
the manifestation of this faculty. 

[4.] Average. — You may enjoy wit and humor, and appreciate a joke under 
a powerful excitement of this faculty ; but in general you are sober, serious, 
and sedate, and not inclined to encourage laughter or fun-making. Culti- 
vate. 

[3.] Moderate. — You are rather too seriously inclined, as a general rule, 
but may occasionally manifest considerable playfulness and humor. If Com- 
bativeness and Approbativeness be full or large, you may not always take a 
joke so good-humoredly as you ought. It will do you good to cultivate good 
humor and to laugh more. Cultivate. 

[2.] Small. — You are rather slow to perceive the point of a joke, and are 
seldom able to turn back a witticism aimed at yourself; are not inclined to 
laugh, and perhaps think it foolish or wrong to be jovial or merry. Culti- 
vate. 

To Cultivate. — The faculty of Mirthfulness is always promotive of good — 
contributing to health, longevity, and happiness — and therefore should always 



PERCEPTIVES. 



i°5 



be exercised. To this end you should get rid of the idea (if you possess it) 
that it is undignified or sinful to laugh. This natural element of the mind 
was created to be exercised, and such exercise, so far from being sinful, is 
even a duty ; nor can you always keep on a long face without injuring your 
health, blunting your faculties, and abusing one of Heaven's choicest bless- 
ings. Therefore increase its action by noticing and laughing at the ridiculous. 
Make fun. Take jokes without getting angry, and return as good as you get. 
Engage in lively conversation and pleasant associations ; read witty books, 
and always cultivate a jovial, pleasant, humorous manner of speaking and 
acting. 

To Restrain. — You should avoid ridiculing what is not only not ridiculous, 
but actually right, and cease hunting for something to laugh at and make fun 
of ; avoid turning everything into ridicule, and cultivate sobriety and rever- 
ence. Especially do not wantonly abrade feeling and cause pain, for this fac- 
ulty was created to give pleasure instead of pain. 



PERCEPTIVES. 






l-ic. 32. 
SMALL. 



FIG. 33. 
LARGE I'll;, and RSP, 



'111-- perceptive faculties bring us into relation to all thai constitutes life, and 

enable as to realize and appreciate the physical qualities <>f material things, 
in this manner pave th .• way to the acquaintance of knowledge and 
wisdom. 



io6 



SELF-HELP. 



Large Perceptive and moderate Reflective organs give great attention to 
external things ; great practicality and love of details ; great power to pick up 
knowledge from observation, and great educability, but only a moderate share 
of reflective or speculative sagacity. While large Reflective and moderate 
Perceptive organs give the Socratic, the Baconian style of intellect — all spec- 
ulation — little practicality or attention to external details. A proportionate 
state of these two classes of organs gives a fair average of both perceptive 
and reflective comprehension, and is the most favorable. 



(24.) INDIVIDUALITY, 



large. The first necessity to many, as 

involving intellectual effort, is the 
ability to recognize things and 
facts — to observe, see, and exam- 
ine, and this the faculty of Indi- 
viduality does — being, as it were, 
the door through which most all 
forms of knowledge must enter 
the storehouse of the mind. " Its 
office is that of fact- gatherer. It 
is the seeing, perceiving faculty. 
It takes cognizance of things as 
things, of facts as facts, without 
relation to any other things or 
facts. The properties and quali- 
ties of things it does not recog- 
nize, but simply sees everything 
as an individual existence. Nor 
does it name or classify the ob- 
jects which it sees. Those works 
are left to other faculties." 
The organ of Individuality is located in the centre of the lower part of the 
fore head, immediately above the top of the nose. When large it produces 
breadth, projection, and descent between the eyebrows at that part. When 
small, the eyebrows approach closely to each other, and lie in a nearly hori- 
zontal line. 




FIG. 34. — THOMAS CARLYLE. 



IXD1VIDUALITY. 



107 



[7.] Very Large. — You have extraordinary powers of observation, and an 
in-atia!)le desire to see everything, and to know all about whatever comes un- 
der your observation. You are very minute and particular in the observation 
of things, and are impelled to individualize everything. 

[6.] Large. — You have a great and practical ability to observe men r.nd 
things, and a great desire to see, know, and examine ; see whatever is trans- 
piring around you, and are characterized in this respect as [7], only in a lower 
degree. 

[5.] Full. — You are a good observer ; keep your eyes open to some pur- 
pose ; see clearly whatever is readily observable, but are not inclined to a 
very close scrutiny, or to the scanning of minute details. You have a desire 
to see and examine things generally, but do not allow this faculty to assume a 
controlling influence in your character. 

[4.] Average. — You are capable of observing only the most conspicuous 
objects, or such as interest other and larger faculties, and then more in gen- 
eral than in detail. Cultivate. 

[3.] Moderate. — You have only ordinary observing powers, and, unless the 
faculty be specially stimulated, take but little notice of things, and are con- 
stantly vague in your descriptions of what you have seen. Cultivate. 

[2.] Small. — Your observing powers are feeble. You use your eyes to so 
little purpose that they might almost as well be closed. Your notions of what 
you have seeen are very vague. Cultivate. 

To Cultivate. — To be well informed on the different essentials that relate to 
our surroundings is a requirement that all should possess. To attain this in- 
formation you should assiduously cultivate your Individuality by noticing 
whatever comes within your range of vision, and observing attentively all the 
little things d me and said by everybody. You should, whenever out walking 
or traveling, notice and study the character of the people with whom you may 
c nne in contact, their face and manners, their style of dress and actions. You 
should attend fairs and exhibitions, r.nd notice minutely everything, so as to 
be able to talk about them in after time. The study of natural history, anat- 
omy, mineralogy, and chemistry, will greatly assist in developing this faculty. 
An excellent suggestion for developing this organ — in conjunction with Form, 
Si/.e, Weight, Color, and Eventuality— is with a companion to walk at an or- 
dinary gait past a shop window containing a variety of good-., and looking in 

it as passing. After you have passed it, record with a pencil on paper as full 

ription as possible of all that your observing power-, have been able to 

note while passing, and then c impare notes with your companion. Persever- 

1 this simple exercise will develop a wonderful ability for taking in 
thro if of Individuality all that i-> transpiring around you. 



ioS 



SELF-HELP. 



To Restrain is seldom necessary; but, when required, you should exercise 
your Reflectives more and your Individuality less. Especially should you 
guard yourself against obtrusiveness in exercising your curiosity or passion, 
for observation. Do not so far forget good manners as to stare impudently 
at any one. Try to think as well as look. 



(25.) FORM. 



LARGE. 




FIG. 35. — RUBENS. 
FORM, SIZE, AND COLOR. 



The organ of Form enables us to see 
and remember all peculiarities of figure, 
shape, and feature of whatever passes 
before it. Hence it observes accurately 
the form of faces, persons, and things, 
and remembers them from their forms. 
Persons having this organ large usually 
have an excellent memory of persons, 
and seldom forget any one whom they 
have once seen. With the aid of Con- 
structiveness it gives the ability to re- 
produce the forms of persons and things 
— to make models, patterns, pictures, 
statuary, etc. 

It is located below Individuality, at 
the root of the nose, and when large 
widens the eyes, and pushes the eyeball 
toward the external angle, a little out- 
ward and downward. 



[7.] Very Large. — You possess an extraordinary ability to observe and re- 
member shapes and forms, and are an excellent judge of configuration. You 
hardly ever forget a face or figure that has attracted your attention. 

[6.] Large. — Your memory of faces, countenances, forms, looks, etc., of 
persons, beasts, and things once seen is excellent, and you are a good judge 
of symmetry, proportion, and beauty of form; can remember names by see- 
ing them in writing. 

[5.] Full.— You have a good recollection of faces and forms, but not re- 
markably tenacious, Your judgment of configuration and symmetry is very 
fair. 

[4.] Average.— You have a tolerable development of this faculty, and with 



SIZE. 109 

practice may recollect countenances, shapes, etc., with considerable distinct- 
ness. Cultivate. 

[3.] Moderate. — Your memory of faces, forms, and shapes is neither very 
distinctive nor very retentive, and your ability to recognize persons is poor. 
Cultivate. 

[2.] Small. — You have a very feeble recollection of faces, and soon forget 
the appearance of things you have seen. Cultivate. 

To Cultivate. — Study the shape of everything you desire to remember, and 
such sciences as involve configuration — Botany, Conchology, Phrenology, 
Physiognomy, etc. Notice particularly the detailed configuration of persons 
you meet, and after a time set down on paper all that your memory has re- 
tained of their form. 

To Restrain is not necessary. 



(26.) SIZE. 

This faculty determines the size and proportion of the objects which Indi- 
viduality sees. It measures length, breadth, thickness, height, depth, di- 
mension, distance, etc. ; compares objects with respect to size. It gives a 
good ability to remember the size of whatever Individuality perceives. It 
measures distances correctly with the eye, and everything that pertains to size. 
It is a necessity to mechanics, geometricians, architects, artists, etc. 

The organ of Size is located at the internal extremity of the arch of the 
eyebrows, on each side of Individuality. 

[7.] Very Large. — You have great ability to judge of magnitude; can de- 
termine very closely by the eye alone the length, breadth, or height of an ol>- 
have an accurate eye for proportion, and detect at a glance any depart- 
ure from perfect correctness in this respect. 

[6. ] Large. — Ybtl have an excellent eye for measuring angles, proportions, 
and dimensions; are a good judge of harmony between the different parts of 
a thing, and are annoyed by a want of proportion, or a departure from accu- 
racy in the lines of direction. 

[5.] Full. — You possess a good share of the ability to measure by the 

lUt re<iuire practice to give you entire correctness in this particular. 
Cult 1 
[4.] ■-hly a fair haii- of this eye-measuring power, 

but with considerable practice may do tolerably well. Cultivate. 



no SELF-HELP. 

[3.] Moderate. — You are not a good judge of size or proportion, and 
should not trust to the eye where correct measurements are required. Culti- 
vate. 

[2.] Small. — You have very vague ideas of length, breadth, height, etc., 
and a poor judgment of proportion. Cultivate. 

To Cultivate. — You should constantly exercise your judgment on whatever 
involves the length, breadth, height, and other dimensions of objects, and 
then verify observation by measurement. Guess at the weight and quantity 
of things, and otherwise observe the suggestions recommended for the culti- 
vation of Form, as they involve size and proportion, as well as configur- 
ation. 

To Restrain is seldom necessary. 



(27.) WEIGHT. 

The faculty of Weight gives the capacity for balancing, for walking grace- 
fully, for maintaining an erect position, for supporting steadily the centre of 
gravity, and for judging of perpendicular. It is strong in graceful and easy 
walkers ; in good dancers, especially rope-dancers ; in good horsemen ; in 
sailors generally, and men who go much upon buildings and walk much in 
dangerous places. 

It is located on the superciliary ridge, about one-third of its extent from the 
root of the nose. When large it sometimes depresses the eyebrows at that 
point. 

[7.] Very Large. — You have remarkable skill in balancing; are sure- 
footed; seldom stumble or fall; possess wonderful skill in skating, swim- 
ming, sleight-of-hand, hurling, shooting, horseback -riding, etc. ; and naturally 
assume easy and natural attitudes in standing, and a graceful gait in walking. 
Your perception of the laws of gravity, and ability to maintain the equipoise 
of any body you can control, are very great. With a little practice, you could 
perform wonderful feats in walking a tight-rope, balancing poles and other 
objects ; or in riding, vaulting, etc. 

[6.] Large. — You have nice intuitive perceptions of the laws of gravity, 
and great ability to apply them ; are fond of exercises involving skill in bal- 
ancing — such as riding, skating, shooting ; have a steady hand and a sure 
foot ; love to walk on narrow and dangerous places ; assume natural attitudes ; 
are annoyed by seeing anything out of plumb or unevenly balanced ; and, with 
Constructiveness large, possess great natural ability to operate machinery. 



COLOR. m 

[5."] Full. — You have good command over your muscles, and with practice 
can balance well, but have no ordinary perception of the laws of gravity. 
Cultivate. 

[4.] Average. — You are described in [5"], but in a somewhat lower degree; 
would require much practice to balance well. Cultivate. 

[3.] Moderate. — You have but little skill in balancing, and lack the nice ap- 
preciation of the laws of gravity which give ability to ride, skate, shoot, or 
hurl well ; you should not attempt to walk on high and narrow places. Cul- 
tivate. 

[2.] Small. — You can hardly walk a broad plank over a ditch ; get dizzy on 
high places; are easily made sea-sick, and are not a good rider, skater, or 
marksman. Cultivate. 

To Cultivate. — Practice horseback riding, skating, climbing, gymnastic 
feats, balancing a long pole on your hand, walking on top of a fence, pitching 
quoits, archery — anything that will call this faculty into exercise. 

To Restrain — Do not attempt dangerous feats of climbing, walking on nar- 
row places, etc. 



(2S.) COLOR. 

Every visible object possesses color. " Materiality is sparkling with an in- 
finite variety of the most beautiful and dazzling colors. The light of the sun, 
moon, and stars is decomposed by a mysterious and wonderful power, which 
is hidden in almost every material substance, and spread out in dazzling vari- 
ety of colors, which makes earth at times a scene of enchantment. Persons 
having it large are excellent judges of color, lovers of color, and everything 
possessed of beautiful colors — such as flowers, pearls, paintings, gorgeous 
clouds, gaudy dress, gaily colored birds, etc. They find a peculiar delight in 
gazing upon colors. Some people are passionately fond of flowers and cloud- 
painting-,. They will spend half their time in cultivating flowers, and would 
be glad to spend the other half either in making or looking at paintings. 

Colpr is absolutely necessary in a painter ; otherwise he will not be able to 

color his pictures properly, to drc^-, them in their natural hue-,." 

The organ of Color i-. located on the right from Weight, and nearly over the 
centre of the eye, a little out from the centre. 

[7.] I'ery Large, — You have a passion for colors ; a natural taste and tal- 



H2 SELF-HELP. 

ent, and an instructive perception of their harmonies. You can carry colors 
perfectly in the eye and match them from memory ; can arrange and blend all 
the shades, hues, and tints, in painting or otherwise, with the greatest skill ; 
as a painter would excel in coloring. Inappropriate or inharmonious arrange- 
ment of colors pains you. 

[6.] Large. — You can accurately discern and match colors by the eye, and 
are like [7], only in a lower degree. 

[5.] Full. — You are a fair judge of colors and of fitness in their combi- 
nation, but require practice to determine their finer shades and blendings ; 
take much pleasure in beautiful flowers, variegated landscapes, beautiful col- 
ored fruits, etc. 

[4.] Average. — You possess a fair share of this talent, but yet are not ex- 
traordinary. 

[3.] Moderate. — You are naturally deficient in the discrimination of colors, 
and only glaring ones or strong contrasts attract your attention ; with a good 
deal of practice, however, you might acquire a fair degree of skill in judging of 
the primitive colors and their more common combinations. Cultivate. 

[2.] Small. — You are very deficient in perception of colors, and care very 
little for them. Cultivate. 

To Cultivate. — You should observe colors and their manifold shadings — 
naming, arranging, and classifying them. Try to appreciate their beauties, 
and take pleasure in admiring their richness as seen in flowers, birds, paint- 
ings, etc. 

To Restrain is not necessary. 



(29.) ORDER. 

This faculty is adapted to Heaven's first law — Order. All nature is con- 
ducted upon the principle of the most perfect Order. " The growth of plants 
and animals, the formation of crystals, the action of all chemical affinities, the 
gathering and movements of the clouds, the falling of the rain, the succession 
of day and night, and the seasons of the year ; the movements of the oceanic 
tides and currents, the revolutions of the earth and all the heavenly bodies, 
are upon the principles of the most orderly arrangements. Probably we can 
not find anything in nature that is not clone in perfect Order. Sometimes we 
may not be able to discover that Order ; but everything is orderly beyond a 
doubt. That man may shape his actions in harmony with nature, he is en- 
dowed with the faculty of Order. This, too, enables him to enjoy the con- 



ORDER. 



"3 



templation of the grand scenes of orderly magnificence about him. The idea 
of harmony, of completeness in arrangement, is given by the faculty of Order. 
Order in business, in labor, in study, in amusement, in everything, is abso- 
lutely necessary to the full attainment of the end in view in each. There is 
no business or avocation in life in which Order is not necessary. Look at the 
farmer without order. "What a scene oT confusion his farm exhibits ! His 
fields are all the same as one ; his cattle are everywhere ; his house, barn, and 
hog-pen are about the same as one ; his tools are scattered on every part of 
his farm ; his work is all pressing him at once ; he does fifty things in a day, 
and does nothing after all. A mechanic without Order is worse, if possible ; 
he spends his whole time in getting ready for work. A merchant without Or- 
der is worse still ; he has many goods in one box, which is a ' salmagunda- 
bjx,' containing a little of everything, where nothing can be found. A law- 
yer without Order is death on his clients ; for he never takes a plea or a brief 
in legal order. A teacher without Order makes bedlam of a school. A 
preacher without Order makes crazy sermons — having neither introduction, 
argument, conclusion, or exordium. Greatly to be pitied are the people who 
have to listen to such a preacher. But worst of all is a housekeeper without 
Order. If earth ever saw bedlam let loose — a picture of old chaos, confusion 
personified, and an emblem of all misery — it is a house whose mistress has 
no Order. If any man on earth is to be pitied, it is the husband of such a 
woman, unless he should be as destitute of Order as she." 

The organ of this faculty is situated over the outer corner of the eye, be- 
tween Color and Calculation. When large it gives a sharp, angular appear- 
ance to the eyebrows. 

[7.] J 'cry Large.* — Yon are perfectly systematic, and very particular about 
having everything in its proper place ; are tidy and precise to a fault, and un- 
less tlil—. faculty be restrained, you will spend too much time in trying (in 
pain) to keep everything "just so," or to restore order where others are con- 
tinually creating what to you seems confusion. Restrain. 

[6.] / / . — You are inclined to conduct business in a regular, orderly, 
and systematic manner ; are sometime-, to.) precise and formal; have a place 
for everything, and are annoyed l»y seeing anything out of place, Or by any 
failure on the part of those around you to appreciate your methodical habits, 
or to adhere to your strict rule, of order. 

[ v ] Full. — You are orderly, methodical, and systematic; are disposed to 

1 e tidy and careful in dress; like to see things in their places, 1 Ut are not a 

slave to method, and when disorder can not Be avoided submit to it with a 

YOU are more orderly in theory than in practice, unless trained 

te business in which method i-. particularly requisite. Cult 



ii 4 SELF-HELP. 

[4.] Average. — You like order and will make some effort to secure it, but 
often permit disorder to usurp its place. Cultivate. 

[3.] Moderate. — You are careless and untidy in habits and dress, and apt 
to leave things where they were last used ; seldom have a place for anything 
or anything in its place ; leave your business at loose ends, and have a slip- 
shod, disjointed way of doing everything. Cultivate. 

[2.] Small. — You have a very careless, unmethodical, and inaccurate way 
of doing things, and are inclined to be shiftless and slovenly in your habits. 
Cultivate. 

To Cultivate. — A due development of Order is absolutely necessary to suc- 
cess in the least, as well as the greatest, of life's efforts, and therefore, when 
deficient, it should strenuously and continuously be cultivated. To this end 
you should make it a law unto yourself to have a place for everything and ev- 
erything in its place, so that you can, when required, lay your hand upon ev- 
erything you possess whever wanted, even in the dark. All your business 
concerns you should do by rule and system at the proper place and time ; you 
should rise in the morning, eat your meals, and retire at night at certain 
hours with clock-work regularity. All your engagements should be kept 
faithfully at the time appointed. In your reading and studies, you should so 
arrange them as to give a certain time to each, and closely abide by that ar- 
rangement. In all the habits, little or great, that govern your daily life, you 
should make especial endeavors to cultivate this important faculty. The do- 
ing of this will very materially assist you in the acquirement of health and 
happiness — not omitting wealth, if that be your aim. 

To Restrain. — When there is a morbid action of this faculty, you should 
make an effort to withdraw your mind from the contemplation of such mat- 
ters ; you should not waste your strength and worry your life in the little 
niceties of order ; and you should consider how impossible it is to have ev- 
erything exactly to one's mind in this respect, and that you only waste your 
time and mar your temper in the attempt to reduce everything to the regular 
arrangement you love. 



(30.) CALCULATION. 

Man, besides knowing the properties and qualities of objects, needs also to 
know the number. Without this faculty to comprehend numbers he could not 
do business, or even count, and there would be no commerce or science, and 
art could arrive at no perfection. This organ is called into almost perpetual 



LOCALITY. 115 

service in the every-day transactions cf life. We count something almost ev- 
ery moment. It is the arithmetical faculty — the one that adds, subtracts, 
multiplies, and divides ; the one that is used in the practical application of all 
arithmetical rules. It is used in every application of numbers. When it is 
very >trong it will perform arithmetical calculations with wonderful rapidity. 
The organ is located outside of Order, at the outer angle of the eye. When 
large it swells the frontal bone at that particular spot, and gives width to the 
head at its location and distance from the eye outward. 

[7.] Very Large. — You have remarkable natural talent for computation; 
multiply and divide intuitively ; seem to solve difficult problems in mathe- 
matics by instinct; and take intense delight in figures and statistics, and in 
the various applications and relations of numbers. 

[6.] Large. — You excel in mental arithmetic — add, subtract, multiply, and 
divide with great facility ; perceive very readily the value and relations of 
numbers ; are fond of statistical information ; and with full or large Locality 
or Causality may excel in the higher branches of mathematics. 

[5.] Full. — You succeed very well in the use of numbers, but are not re- 
markable for ability to calculate "in the head." Cultivate. 

[4.] Average. — You require considerable study and practice to give you fa- 
cility in arithmetical calculations, but with it can succeed very fairly. Culti- 
vate. 

[3. ] Moderate. — You remember numbers with difficulty, and are neither 
quick nor accurate in adding, subtracting, multiplying, or dividing. You 
think arithmetic a bore, and should not attempt to become a book-keeper or 
an accountant. 

[2.] Small. — You arc dull and slow in learning arithmetic, and perhaps, 
like Mr. George Combe, have never been able to master the multiplication 
table. You have no taste for numbers, and a very poor memory of them. 

To Cultivate. — You should practice arithmetic in all its forms — add, sub- 
tract, multiply, and count and reckon figures in the head as far OS possible. 
Y<m should also charge your mind with the memory of the numbers of houses 
in a street, the pages of a book, etc. 

To Restrain IS rarely necessary. 



(3.) LOCALITY. 
This faculty fa the mental geographer, the student of | ' .ties, sit- 



n6 SELF-HELP. 

uations, directions. " It is the pilot-general of the traveler. It always gives 
directions about the way, keeps watch for the right road, knows the points of 
the compass, which way is home, and which way is the destined place. It is 
the faculty that never gets lost. It learns all about a strange city in a very 
short time — all its streets and by-ways ; if strongly developed, will keep the 
points of the compass in a wilderness. It loves to travel, delights in seeing 
new places, countries, and localities. It is the exploring faculty. It gets up 
all exploring expeditions and companies. It is this more than everything else 
that opens new countries, discovers new continents and islands, strikes off 
into trackless regions of land and water, and makes bold adventures in wild 
and unknown parts. In navigators, voyagers, pilots, explorers, travelers, 
etc., it is always large." 

The organ of Locality is located just above and a little out from Individu- 
ality, on each side of Eventuality. 

[7.] Very Large. — You have an insatiable love of traveling, and desire to 
see the world, and a remarkably retentive memory of the localities you visit ; 
have an intuitive idea of both the relative and absolute position of places, and 
never lose your way either in the forests or in the streets of a strange city. 
You are inclined to be too roving and unsettled in your habits, and to spend 
all your time and money in traveling. Resti-ain. 

[6>. ] Large. — You have a strong desire to travel and to see places; delight 
in books of travel ; are deeply interested in the study of geography and as- 
tronomy ; seldom forget any place you have once seen, and can find your way 
anywhere, as if by instinct. Would make a good explorer. 

[4.3 Average. — Your recollection of places is fair, yet in traveling are some- 
times lost. Have no great deshe to travel or see strange countries. Culti- 
vate. 

[3.] Moderate. — Your recollection of places is poor, and in strange places 
or large cities you can not trust to your local memory ; you prefer staying at 
home to traveling. Cultivate. 

[2.] Small. — You have a poor memory of places, and even find familiar 
ones with difficulty. Cultivate. 

To Cultivate — To cultivate you should travel more and stay at home less. 
When traveling, notice as you go all the objects by the way — the landmarks, 
turns in the road, the points of the compass, etc., and charge your memory 
with them. Study geography by maps and traveling, the location of phreno- 
logical organs, etc., and position and place in general. 

To Restrain. — Stay at home more and roam less. 



EVENTUALITY, 



1*7 



(32.) EVENTUALITY. 
LARGE. 

It ha~> been seen tliat it is the 
office of the Perceptives to per- 
ceive some quality or property of 
individual objects. Individuality 
perceives objects ; Form recog- 
nizes their form; Size, the qual- 
ity which belongs to that to see ; 
Weight exercises its peculiar 
function with regard to these ; 
Color observes their hues; Or- 
der their arrangements, Calcula- 
tion their numbers, and Locality 
their places. Now the result of 
the observation of these organs is 
handed up t:> Eventuality, wh< e 
location is in close proximity to 
them, and whose office it is to 
keep a faithful record of all that 
passes before the Perceptives. 
" The stirring events that the 
Perceptives behold are noted by this event-keeper and treasured up for after 
use. Persons of large Eventuality generally possess a good memory of 
. and hence arc good story-teller-., and are generally walking histories 
rything that has passed before them during their lives. Put the term 
' memory 1 is V< ry indefinite in its meaning. In truth there are as many lands 
- as there are mental facultii . I h faculty remembers the ol>- 
upon which it fixes its attention or affections. Thus Ideality remembers 
beautiful things; Sublimity, objei ndeur; Constructiveness remem- 

machinery; Acquisitiveness, money; Alimentivei <1 dinners; 

' ition, number — and so on to tin end of the chapter <>f man's natural 

endowm nt . Each one has a memory of its own. It i, the office of the 

.• km Icr consideration to observe and remember events, hence it may be 

called historian, the record-book of the soul. As such ft should 

in every mind. It makes matter-of-fact m< laterial 

of thought, meditation, and study 




FIG. 36. — JOHN BRIGHT. 



n8 SELF-HELP. 

essential to a sound mind, and is equally necessary to a well-balanced in- 
tellect." 

Eventuality is located in the centre of the fore head, and just above Indi- 
viduality. When large, it gives a rounded fulness to the forehead. 

[7.] Very Large. — You possess a wonderfully retentive memory of fact", 
incidents, and general knowledge ; have a strong craving for knowledge, and 
are a great devourer of books and newspapers, nor allow anything once in the 
mind to escape it. 

[6.] Large. — You have a retentive memory of historical facts, incidents, 
stories, and general knowledge, and what you have seen, heard, read, done, 
etc. ; love to acquire knowledge ; considering advantages, are well-informed 
and knowing ; are fond of books, and learn readily anything relating to his- 
tory or biography; desire to witness and institute experiments; have a good 
general matter-of-fact memory, and pick up facts readily. 

[5.] Full. — If cultivated, your memory of facts and circumstances should 
be good — that is, have a good memory if it is habitually exercised ; if not, 
only an indifferent one. If the reflective faculties be large, you remember 
principles better than facts. Cultivate. 

[4.] Average. — You may recollect leading events, and facts in which you 
are particularly interested, but are rather deficient in memory of different mat- 
ters and the details of occurrences. Cultivate. 

[3.] Moderate. — You have a rather poor memory of events, and are partic- 
ularly forgetful of details, and with moderate Individuality and Language are 
a poor story-teller. Cultivate. 

[2.] Small. — You have a treacherous and confused memory of circum- 
stances; often forget what is wanted, what was intended to be said, done, etc., 
and can not safely be relied upon for anything relating to facts, occurrences, 
or the circumstances of active life. Cultivate. 

To Cultivate. — A good memory is so necessary to the possession of a well- 
informed mind that special efforts should be made to cultivate it. An excel- 
lent plan — one which, if continued, will most surely result in the desired at- 
tainment' — is, every night before retiring to bed, to recapitulate to a friend, or 
transcribe on paper, the essence and gist of all that has transpired during the 
day that in the remotest way was related to you. This may include conversa- 
tions with friends, whatever papers or parts of books may have been rend, 
readings, lectures, or sermons attended ; but, whatever the nature, you should 
make determined mental efforts to nightly remember the substance of the 
things that through the day has transpired. On Saturday a recapitulation of 
the week's work should be attempted. If this course is persisted in, it is 



TIME. u 9 

wonderful how the faculty of memory will grow into the ability to remember 
and store for future use. 

Whenever the opportunity offers tell anecdotes, and recount incidents in 
your own life, putting in all the little particulars. 

To Restrain is not necessary. 



(33.) TIME. 

The office of this faculty is to recognize the passage of time, of duration 
and succession, when things occurred, etc. It also gives the ability to keep 
time in music, and also to perceive those minute divisions and harmonious re- 
lations which constitute rhythm. 

The organ of Time is situated just above the middle of the eyebrow, and 
between Locality and Tune. 

[7.] Very Large. — You seem to have an intuitive knowledge of the lapse 
of time; can keep time in music, tell the time of day almost as correctly 
without a time-piece as with one; and can wake at any pre-appointed hour of 
the night. 

[6.] Large. — You are an excellent judge of time ; can tell when any event 
of which you have a knowledge occurred ; keep time in music very correctly ; 
rarely forget appointments ; and should be an accurate chronologist. 

[5.] Full. — You can keep time in music and, with practice, can carry in 
your head the time of day, but are not remarkably endowed in this particular. 
Cultivate. 

[4.] Average* — Your memory of dates is fair, but you require practice to 
give you accuracy in keeping time in music. Cultivate. 

[3.] Moderate. — Von have a rather defective notion of time, and not a good 
memory of dates. 

[2.] Small. — You have a confused and indistinct idea of time, and are apt 

to forget appointments. Cultivate. 

To Cultivate. — You should cultivate clock-like regularity in all your habits 
— as in rising, retiring, taking meals, etc Appropriate particular time to par- 
ticular thing-,, and deviate from that time as seldom as possible. You can 
also promote the activity of this organ by the practice of music, dancing, and 
rhythmic exen i 

To Restrain is not necessary. 



SELF-HELP. 



(34.) TUNE. 



LARGE. * 

The function of this faculty is to 
give a perception of melody, the 
harmony of sounds, and the ability 
to learn and remember tunes. 

' ' The power of music we nearly 
all of us understand. It is almost 
universally felt. How it works 
within us a wild delirium of joy, 
thrills the trembling nerves of feel- 
ing, pours along the current of life 
its floods of soul-stirring harmony — 
and breathes an influence wild and 
sweet through the whole being. 

" There is no doubt this power is 
conferred by a distinct faculty or fac- 
ulties of mind. In some it is very 
strong; in others it is very weak. 
The power to make or appreciate 
music is a compound power, for mu- 
sic is a compound made up of har- 
measures of tune. To make it, or ap- 
preciate it, two faculties of mind are required — one to give utterance to the 
proper sounds, the other to measure those sounds into the correct time, or 
into their proper divisions or feet. In persons in whom both these faculties 
are strong, music is an intuition ; a rich, natural spontaneity — especially if 
the temperament is strongly mental, so as to give that exquisite delicacy of 
taste, perfection, and feeling requisite to detect and make all the nice varieties 
of sound and harmony which constitute the supreme charm of music." 

The organ of Tune is located just above the outer corner of the eyebrow, 
on the side of the forehead next to Time. When largely developed, the lat- 
eral parts of the forehead are widened. 

[7.] Very Large. — You are passionately fond of music; have extraordinary 
musical taste and talent ; and with a good development of Imitation, Con- 
structiveness, Ideality, and Time, and a fine organization, may become an ex- 




FIG. 37. — BEETHOVEN. 
TIME AND TUNE. 

monious sounds, uttered in flowim 



LANGUAGE. 121 

pert performer — or, with large Ideality, Causality, and Comparison, a com- 
poser. 

[6.] Large. — You are constituted as described in [7], except in a some- 
what lower degree; have a fine ear for music, and enjoy if you do not readily 
learn anything you hear. 

[5.] Full. — You have good musical taste; are very fond of music ; and 
with practice can become a performer. Cultivate. 

[4.] Average. — You have fair musical ability, but considerable practice 
would be required to give you proficiency in music. You have more love for 
the " concord of sweet sounds" than power to produce it. Cultivate. 

[3.] Moderate. — You are not particularly fond of music, but are capable of 
acquiring some taste for the simpler kinds, and with practice may learn to 
sing. Cultivate. 

[2.] Small. — You have very little taste or love for music, and less ability to 
produce it. Cultivate. 



(35.) LANGUAGE. 

This faculty is intended to give expression to the thoughts and emotions of 
the mental group. It gives verbal memory, and the capacity for learning ar- 
bitrary signs of all kinds. When it is strong and active it gives great fluency 
in the use of language, readiness in expressing every shade of thought, ease 
and gracefulness to expression. If very large, with only moderate general 
intellect, it gives great redundancy and verbosity of language, with few ideas, 
and sometimes no ideas at all. It does not always make great talkers, but 
always gives a free, easy, graceful use of language, and a readiness in learn- 
ing language ; small language finds difficulty in expressing its thoughts, stag- 
gers and stammers at words, makes bad selection of words, and often fails in 
expressing the true idea. " Good language adds greatly to the expression of 
vigor and beauty, and adds much to its ] *S interest in society, as well 

as his usefulness. Perhaps no faculty gives a higher charm to cultivated 
minds than this. It clothes ideas, already .sound and beautiful, in the spark- 
ling habiliments which alone could become them well. It robes the expres- 
sions of the affectionate nature in words soft ;h 1 >ve's own balmy breath, and 
musical as the notes of Old 'sweet home.' It carve-, the thoughts of the in- 
tellect into statues of living beauty, and paint-; the aspirations of the moral 

in the rainbow-hues of living life and hope. So chaste, so delio 

I and clear ire robe-, of light with which it arrays the ideal 

offspring of mind, that it gives to conversation, to literature, to life, a pure 

F 



122 SELF-HELP. 

and elevated charm, as well as strength and brilliancy, which is the last touch 
of cultivated refinement." 

The organ of Language is located above and back of the eyes — on the back 
part of the orbitary plates which form the roof of the eyes and support the 
anterior lobes of the brain. When large it presses the eye out and down, so 
as to give it the appearance of fulness. To determine the real strength of 
Language, the distance of the eye from the ear must be measured. 



LARGE. 



[7.] Very Large. — You have 
great copiousness of expression, a 
passion for talking or writing ; are 
capable of becoming very fluent 
and correct in the use of language ; 
generally put the right word in the 
right place ; have a remarkable 
verbal memory ; readily make 
quotations ; learn languages with 
facility by hearing them spoken; 
are very liable, unless this faculty 
be restrained, or balanced by rea- 
son, to be tediously verbose. Re- 
strain. 

[6.] Large. — You are fluent and 
copious in the use of words, both 
in writing and speaking ; can learn 
to talk well, and would love to 
talk ; can learn foreign languages 
easily ; and have an excellent 
memory of words. You can tell 
all you know, and generally make 
use of correct if not elegant lan- 
guage ; are rather inclined to ver- 
bosity than to barrenness of ex- 
pression, and to talk too much rather than too little. 

[5.] Full. — You have a good command of language ; express yourself with 
considerable ease and fluency, but are not remarkable for copiousness, and are 
seldom verbose or redundant. With practice you might make a good speak- 
er, but can do better with the pen than with the tongue. 

[4.] Average. — You are not very fluent in the use of language ; say what 
you desire to say in few words ; are not very fond of talking ; with practice 
may write well, but not rapidly. Cultivate. 

[3.] Moderate. — You find some difficulty in expressing your ideas, your vo- 
cabulary being small, and your memory and command of words poor. With 
constant practice you may write effectively, but your style will be rather dry, 




CHARLES DICKENS. 



CAUSALITY. 123 

and barren. As a speaker you would not be likely to succeed. You may 
learn foreign languages, but will speak them with difficulty, if at all. Culti- 
vate. 

[2.] Small. — You speak with difficulty ; often hesitate for words ; and are 
apt to blunder in the construction of your sentences. Cultivate'. 

To Cultivate. — You should talk and write as fully and as eloquently as you 
can, telling what you have seen, heard, read, or done. In speaking, you 
should, when possible, change clauses with a view to improving your sen- 
tences ; and in writing, erase unnecessary and improper words, and choose 
the very words exactly expressive of the desired meaning. Throw feeling and 
expression into all you say — into action and expression of countenance. 
Study languages and the classics, but especially fluency in your mother tongue. 
Attend debating societies, and anything and everything that will help to dis- 
cipline and exercise this faculty. 

To Restrain. — When Language is very large and active, and verbosity, gar- 
rulity, and circumlocution result, you should make a determined and system- 
atic effort to check this tendency, by a severe lopping off of redundancies in 
writing, and a constant watchfulness over yourself while speaking. 



(36.) CAUSALITY. 

The faculty of Causality gives the perception of the relation between cause 
feet. It is strictly the reasoning power ; that which deduces conclusions 
from first principles ; which finds the logical deduction from given premises ; 
which reasons from the seen to the unseen — from the known to the unknown ; 
which, from the operations of Nature, reads her hidden laws; in the works 
of God sees the evidences of His being and nature ; from the outward actions 
of man determines the secret workings of his heart. It is the power that, 
with almost angel ken, penetrates the veil of the visible world, and gazes upon 
the mysterious spring.-, of life and being that lie below. It gave being to the 

rid philosophies, that have risen in the ages past and | resent, to ac- 
count for what is and accomplish what should be. When large in children it 

1 them to ask a thousand questions — questions which oftentimes would 
puzzle a philosopher. It is alwaj to know the "why and the where- 

fore" — the reason for everything. It is strong in the philosopher, the Btates- 

ihe true logician. No man ever 1 ecame truly great in any of the solid 



124 SELF-HELP. 

sciences, or any of the learned professions, without a strong development cf 
this mental power. 

It is located in the upper part of the fore head, on each side of Compari- 
son, which occupies the centre. The two together, when large, give promi- 
nence to the fore head. 

[7.] Very Large.. — You should be noted for originality, planning capacity, 
intuitive perception of the relations of cause and effect, and great reasoning 
power and comprehension. You are naturally a thinker and a philosopher, 
and are in danger of becoming an impraticable theorist. Restrain. 

[6.] Large. — You have excellent reasoning power; uncommon capacity for 
contriving ways and means ; can generally trace effects back to their causes, 
or predicate results ; are good at making plans ; have a strong desire to know 
the "why" and "wherefore" of everything; are not satisfied with a super- 
ficial knowledge, but desire to go to the bottom of every subject; are liable 
to be abstruse and more theoretical than practical. Restrain. 

[5.] Full. — Your capacity to plan, invent, originate, and adapt means to 
ends is good, and with activity well developed and Comparison and the per- 
ceptives large, may manifest a good degree of reasoning power ; but with 
these conditions reversed, you will plan better than you will execute. You 
like to know why things are as they are, but are not disposed to push your 
investigations too closely. 

[4.] Average. — Your planning and reasoning ability depends greatly \ipon 
the influence of other and larger organs, but in general it is only fair. Cul- 
tivate. 

[3.] Moderate. — You are rather deficient in the ability to discern and apply 
principles, and you possess no great originality or planning capacity. Culti- 
vate. 

[2.] Small. — You are decidedly de ficient in reasoning power and ability to 
contrive, plan, and adapt means to ends. Cultivate. 

To Cultivate. — You should meditate and study Nature's laws, their adapta- 
tion, causes and effects, both in general and in those particular departments in 
which you feel any special interest. Study philosophy in all its departments ; 
think and reason on any and all events that are to you inexplicable — trying to 
trace out the connection between observed phenomena and their causes ; give 
yourself up to the influence of new ideas ; endeavor to think up the 1 est 
ways and means of overcoming whatever difficulties may beset the accom- 
plishment of your plans, and strive to bring about the results aimed at. The 
study of Phrenology and its philosophy is unequalled for the suggesting of 
original ideas, and the explaining of Nature's laws and first principles, and 
will help exercise Causality and increase its power. 



COMPARISOX. 125 

To Restrain — which is seldom necessary — direct the mind from abstract 
thought by close attention to practical affairs and by assiduously cultivating the 
perceptives. 



(37-) COMPARISON. 

Comparison gives ability and disposition to analyze and classify; to perceive 
differences and resemblances; to reason inductively; and to judge correctly 
of the congruousness of objects and ideas. It is the servant of Causality, and 
ts it both in seeking the truth and in explaining it to others. 

The organ of Comparison is located in the centre of the fore head, above 
Eventuality and between the two organs of Causality, and generally just be- 
lo.v the roots of the hair, the bottom being about the centre of the fore 
head. 

[7.] Very Large. — You possess remarkable powers of analysis ; ability to 
1 from analogy and to discover new truths by induction; can clearly 
trace out relations between the known and the unknown which escape common 
investigators, and with Individuality, Eventuality, and Causality well devel- 
op.- 1, will manifest great capacity for making discoveries and a passion for an- 
alytical investigations most useful to the phrenologist. 

[6.] Large. — Your capacity for inductive reasoning is excellent ; you man- 
it ability in tracing the connection between known facts and phenom- 
ena and the laws or principles which govern them ; a disposition to analyze, 
re-, )lve combinations into elements, dissect, criticise, compare, and classify; 
similarities and dissimilarities ; to trace analogies ; to explain by 
illustration ; and in speaking to use many comparisons, metaphors, and simi- 
With large Language, Continuity, Constructiveness, and Ideality, 
shoal 1 write and speak with great fluency, correctness, and elegance, and in a 
: lishe 1 for clearness as well as for beauty; but with these organs 
small, there will be a liability to broken' metaphors and imperfect 
1 nparisons. 
[ 5. ] Full. — You appreciate fine comparisons and sound inductive rcason- 
in :linc 1 t 1 mike use of the analogical nnA analytical methods of 

arriving at the truth, but are not remarkably developed in this faculty. Cul~ 

[4-] —Your analogical ability is fair, when called into activity by 

. but Otherwise it is rath r weak in its manifestation.. Cut 

—You arc not much inclined to institute comparisons or to 
Observe resemblances or difference^, and neither make use of nor appreciate 



126 SELF-HELP. 

metaphors and similies, but may enjoy a simple and direct comparison. Your 
ability to illustrate one case or point by another involving similar principle is 
poor. Cultivate. 

[2.] Small. — You seldom observe likenessess or dissimilarities, have no 
skill in tracing analogies, and are content to take things as you find them in 
their combinations, instead of pulling them in pieces or resolving them into 
elements to find out how they are made or the proportions of their parts. 
Cultivate, 

To Cultivate. — Study mental philosophy, logic, chemistry, botany, etc., 
and draw nice discriminations ; put this and that together and draw inferences ; 
observe effects with a view to deduce conclusions therefrom ; explain and il- 
lustrate your ideas clearly and copiously, and exercise it in any branch of 
study or business circumstances may require. 

To Restrain is not necessary. 



(C.) HUMAN NATURE. 

This is the faculty that gives sagacity, and the ability to read and discern 
character — to " look through" our fellow-beings, and learn and know their 
motives and objects, so that we may successfully adapt ourselves to them and 
operate upon their feelings. When large it makes the intuitive physiogno- 
mist. Inverted it produces suspiciousness. It is located on the median line of 
the fore head, between Comparison and Benevolence. 

[7.] Very Large. — You form correct judgments as to the characters of all 
whom you meet, and are an intuitive discerner of character — a natural phys- 
iognomist. You can trust your first impressions of character. With large 
Comparison and good organic quality, would make an excellent practical 
phrenologist and physiognomist. With large Agreeableness know just when 
and how to take men. 

[6.] Large. — You have an excellent judgment in matters of character, and 
read men and women intuitively from their looks, conversation, manners, and 
walk, and other kindred signs of character. With Individuality and Compar- 
ison large, notice all the little things they do, and from them form true esti- 
mates, and should follow first impressions respecting persons. 

[5.] Full. — Your first impressions of character are generally correct, yet 
are sometimes mistaken ; you love to study character, and with practice may 
become a good practical phrenologist. Cultivate. 



A GREEA BLENESS. 1 2 7 

[4.] Average. — Your talent for reading character is fair, but your first im- 
pressions are not to be fully trusted. Cultivate. 

[3.] Moderate. — You lack ability to discern character, and often form in- 
correct estimates of people, but with study and practice may do tolerably 
well. Cultivate. 

[2.] Small. — You are a poor judge of character, are easily imposed on by 
others, and do not know how to take people. Cultivate. 

To Cultivate. — You can use no better means to improve this faculty than to 
make human nature a study. Scan closely ; 11 the actions of your fellow-men, 
and endeavor to get at their motives and the main-spring of their actions. 
Look closely at every man, woman, and child you meet and study them. 
Note particularly the expression of their features, and try to understand what 
faculty prompted this expression or that action. Especially study Phrenol- 
ogy, for no study is more desirable for this purpose. 

To Restrain. — Be less suspicious, and try to take a more lenient, cheerful,, 
and just view of your fellow-men. 



(d.) agreeableness. 

The function of this organ imparts the ability to make one's self agreeable 
and acceptable to others, and to adopt a persuasive and conciliatory mode of 
address and pleasant manners. 

It is located in the upper edge of the fore head, and lies directly over the 
inner angle of the eye, and about two inches above the ridge of the eye- 
brow. 

[7.] Very Large. — You are remarkably bland, winning, and persuasive; 
very conciliatory; and generally please everybody. 

[6.] Large. — You have an agreeable and fascinating manner, and a way of 
saying and doing even disagreeable things at which no one can take offense, 
and which makes everything you say and do acccaptablc. You are concilia- 
tory and persuasive, and are almost universally liked. "Are all things tO all 
men." 

[5.] Full. — Von are pleasing and bland in your manners, and, with large 

Ideality, polite and agreeable; but when angry may make use Use of blunt 

and sharp expressions. Cultivate. 
[4.] Average. — Von are generally pleasant in conversation and manners, but 

may when excited become very brusque and repulsive. Cultivate. 



128 SELF-HELP. 

[3.] Moderate. — You are rather deficient in Agreeableness, and have little 
ability to smooth over your words or actions. 

[2.] Small. — You have an unpleasant way of saying even pleasant things, 
and often quite unnecessarily provoke the ill-will of those around you. Cul- 
tivate. 

To Cultivate. — Remember that manner is often quite as important as mat- 
ter, and that men will often swallow bitter doses of truth if expressed in a 
sweet, acceptable manner ; therefore you should study and constantly practice 
the art of politeness and pleasing, by acting in such a way as to make your- 
self, so far as possible, agreeable in all you say and do to those around you. 



A SUGGESTION. 

Having learned by a phrenological examination, or by a close self-examina- 
tion, the drift that your failings take — and we all have failings — none of us 
are perfect — the question occurs as to the best method of correcting them, of 
growing out of the wrong into the right. 

This is the method that I would suggest : That you put in a tangible shape, 
say by writing in large letters on a large piece of paper the qualities that pre- 
vent your growth into a true manhood or lovable womanhood, and that you 
hang the paper up in a conspicuous place in your bed-chamber, where you 
will see it the last thing at night and first thing in the morning. This will be 
to you a daily monitor of your particular failings ; and when you get up in the 
morning, refreshed and strengthened for your daily battle with the world, 
looking at your written monitor, breathe a deep, strong, earnest vow that 
throughout the day's contact with your fellow-beings you will avoid, or make 
strong and determined efforts to avoid, the wrong that your nature is endowed 
with. When you visit your chamber at night tired and worn out, again look- 
ing at your monitor, ask yourself if you have grown better or worse, and 
make a mark for or against. If you have encountered difficulties and sur- 
mounted them, and the end of the day finds you a step higher in the direction 
of a more noble and perfect life, you can lay your head on your pillow with a 
satisfaction and happines that may be imagined but can not be described, and 
your sleep will be as the sleep of angels. The world knows no victory to be 
compared with the victory over our own passions and failings, and the reward 
is immediate and lasting, reaching out into the boundless stretches of eternity. 

God implies perfection. Imagine yourself — as you are — a God in embryo, 
made in His likeness, and every day and hour strive after perfection, by the 
avoidance of and overcoming all that is wrong in your physical as well as your 
spiritual nature, so that you may, in the ages that are to come, claim fellow- 
ship with Him, and be as He is — a God. 



III. 



STEPPING-STONES TO SUCCESS IN BUSINESS. 



HEALTH. 



Perfect health underlies success in any and all of life's endeavors. There- 
fore, before you think of getting wealth, by all means get health. Health in 
itself is wealth, and wealth without health is far from desirable. 

To this end you should cultivate a cheerful, happy, contented frame of 
mind. 

Breathe pure air, and, when possible, the same air only once. 

Bathe your whole body daily, dry rapidly, and follow by rapid friction with 
your hands. 

Live in the light where the sun shines, and avoid dark places where the 
solar rays of the sun never enter. 

Eat plain, simple food, such as will build up clean, pure, sweet tissue, and 
only in moderate quantities. 

iJrink nothing but pure water. 

Keep your body evenly and comfortably clad. 

Daily take sufficient physical and mental exercise to make you at night en- 
joy rest and sleep soundly. 

Avoid late hour,. " Early to bed and early to rise" is an aphorism that 

contains in its observance years of life, notwithstanding all that modern "fo- 
gies" may .say to the contrary. 

129 



130 SELF-HELP. 

Live a chaste and continent life. The man who does this faithfully embod- 
ies in his organism a force, power, and energy that must override all ordinary 
difficulties, and a magnetism that fascinates and draws all towards him in the 
bonds of a lasting friendship. 

Avoid a business that involves great care and anxiety in its management. 
Your business should be a source of intense pleasure rather than otherwise. 

These few rules, so" simple and easy of observance, contain nearly all that 
is required in the attainment of perfect health and a long and enjoyable life ; 
and yet the vast majority are always sick, die prematurely, and when one 
reaches a good old age it is such a rare occurrence that the papers herald the 
fact from shore to shore. 



FAILURES AND REGRETS. 

Have you attempted plans that have miscarried, tried some line of business 
that resulted only in failure ? Do not repine or be discouraged thereby. It 
is not by regretting what is irreparable that true work is to be done, but by 
making the best of what you are. It is not by complaining that you have not 
the right tool, but by using well the tool you have. Life, like war, is oft- 
times a series of mistakes, (although the right use of Phrenology should pre- 
vent mistakes,) and he is not the best and noblest man, nor the best general, 
who makes the fewest false steps. Poor mediocrity may do that. But he is 
the best who wins the most splendid victories. Avoid the dark past, and look 
ever hopefully forward ; forget mistakes ; organize victory oat of mistakes. 



BE WHAT YOU ARE. 

The next requirement is that you show no false colors, but always in every 
relation to your fellow-men that you be what you are. Never affect to be other 
than what you are, either richer or wiser. Never be ashamed to say, " I do 
not know." Never be ashamed to say — whether applied to time or money — 
" I can not afford it." Once establish yourself and your mode of life as what 
they really are, and your foot is on solid ground, whether for the gradual step 
onward or the sudden spring over a precipice. 

Possessing health, disdaining failures and regrets, being determined to act 
out only your own individuality, the next step that suggests itself is your 



SL'C CESS IX BL'SIXESS. 



AIM IN LIFE. 



131 



Without some well-defined object in living, some great luminous purpose, 
toward the accomplishment of which the best capabilities and energies of your 
nature are directed, it were useless striving and hoping for success — useless 
even to live; for the secret of all success in life, of all greatness, nay, of all 
happiness, is to live for a purpose. An aimless life implies an unhappy life. 
It is the lack of object, of all aim, in the lives of the world's wanderers, that 
gives to them the most terrible element of their misery. There are many per- 
sons always busy who have no great objects in view. They fritter away their 
energies on a thousand things, and yet never accomplish anything, because 
never giving their attention to only one thing. They are like butterflies — 
they flit from spot to spot, never gaining wealth ; while the ant, who keeps to 
a certain circuit around her hole, lays up stores for winter comforts. Such 
persons are doomed to be disappointed in the end, if not sooner, for they find 
that in the race of life they have been passed by ail who had a purpose. 
Read the too-late discovery of one of thousands who start in life without a 
definite purpose: " I committed the fatal error in my youth, and dearly have 
I expiated it. I started in life without an object, even without ambition. My 
temperament disposed me to ease, and to the full I indulged the disposition ; 
1 sail to my.elf — '1 have all I see others contending for; why should I 
struggle ?' I knew not the curse that lights on those who had never to strug- 
gle for anything. Had I created a definite pursuit — literature, scientific, art- 
istic, social, political, no matter what, so there was something to labor for and 
overcome, I might have been happy. I feel this now — too late. The power 
lias gone. Habits have become chains. Had I life to live over again how 
different it would be ! Through the profitless years gone by I seek vainly I r 

something to remember with pride, or even t<> dwell on with satisfaction. I 

have thrown away a life. I feel sometimes OS if there was nothing in life 
worth living f >r. I am an unhappy man.'' See to it, then, that you do not 

start in life without first building up and establishing a well-defined aim. To 

the end that you may knowingly establish a definite purpose, you should as- 
1 what your natural abilities be.st adapt you for, and then will you have 
the question answered. 



132 SELF-HELP. 



WHAT OUGHT I TO DO? 

Every man, woman, and child should endeavor to know with certainty in 
what calling or pursuit in life the most can be accomplished, the most good 
obtained, and how to secure a competency, and so provide for themselves and 
others depending on them. All should desire to place themselves in that po- 
sition for which they are by nature and acquirements best fitted, and in which 
they may, without doubt or experiment, secure success in life. Very few men 
in the ordinary pursuits of life come up fully to their highest capabilities. It 
is true that some by mere accident or good fortune, without definite knowledge 
of their own powers, stumble upon a situation to which they happen to be 
well adapted, and in which without a struggle they rise to eminence. They 
are said to be " lucky," while thousands of others more highly educated, and 
who possess force, and energy of character, pursue a respectable, though aim- 
less and tiresome, course, chosen without regard to their adaptation to it, which 
brings them "neither honor nor profit." Now it is just at this step in the 
ladder of life that the mistakes are made. Mere guess-work, the influence of 
surroundings, circumstances, or necessity, decides the plan of life ; whereas 
there should be no guess-work or " luck," when a method of deciding the 
matter in a scientific and therefore a reliable manner is within the reach of all. 
And this is, by the aid of Phrenology and Physiology, the only possible way 
that the true character, with all its latent energies and boundless capabilities 
can be clearly indicated and applied. Phrenology points out clearly and un- 
mistakably the most suitable calling, profession, or occupation to which the 
transmitted abilities of each individual are best adapted, and in which success 
is most certain of attainment. What ought I to do ? What can I best suc- 
ceed in ? — is it that of farmer, inventor, manufacturer, merchant, lecturer, 
painter, or sculptor? Lawyer, artist, or author? Bookseller, editor, or en- 
gineer? A poet, sailor, soldier, or teacher? And Phrenology comes in, and 
with a flood of light the brain-chambers of the soul are lighted up, and made 
to reflect — with a certainty that is as convincing as the sun in a clear, cloudless 
mid-day — what yott are as compared with others ; what you can do best, and 
how you may apply your talents to the very best possible use, and to the most 
appropriate occupation and pursuit in which you can best succeed. 

Having decided through the aid of Phrenology the business best adapted to 
your abilities, your next purpose — a purpose that involves great results 
— is to 



SUCCESS IX BUSIXESS. 



LEARN YOUR BUSINESS THOROUGHLY. 



133 



Whatever you do in this direction you should do it well. A business 
slighted or half learned invariably leads to failure. Training the hand and eye 
to do work well leads you to form correct habits in other respects. You need 
not hope to rise above mediocrity if you suffer the small details of business to 
pass by unnoticed. If it be but to drive the plow, strive to do it well ; if it 
be but to wax threads, wax them well ; if only to cut bolts, learn to make 
good ones. It is only by learning thoroughly and by close attention to busi- 
ness that lifts the feet higher up on the ladder. Never, in the performance cf 
any work, complete it with a " that will do," for this is the saying of medioc- 
rity unable to soar to better things. " That will do" makes the sloven and 
slattern. A man who adopts this motto, with regard to the learning of a trade 
or profession, is building his life-plans upon sand. " That will do" has con- 
jured up a host of inefficient teachers, and a still larger proportion of imper- 
fect scholars. "That will do" is the enemy of all excellence, and would sap 
the conscience of the most virtuous man alive if he hearkened to its dictates. 
The only persons to whom it might be recommended are drunkards, gam- 
blers, and spendthrifts, who may very properly exclaim, "That will do!" 
You should ever bear in mind that thoroughness is one of the secrets of suc- 
cess, and that nothing will "do" but the very best point of excellence. 

If your aim is to be a farmer, learn practically as well as theoretically (from 
books) the full and complete details of farm life before you think of managing 
a farm on your own account. If a mechanic — whatever branch you adopt, 
make yourself perfect in it, a master workman without peer. If your talents 
adapt you to a merchant's life, you will have a most difficult path to travel, 
and will need a close application to master fully all details. As a clerl 
should make yourself indispensable to your employer. This is the golden 
path to sue ' industrious, so prompt, so careful, that if you are ab- 

sent one half-hour out of the usual time you will be missed. Whether as an 
apprentice to a merchant, a mechanic, or a farmer, make your employer 
your friend by performing with minuteness whatever task lie sets before you ; 
all, be not too nice to lend a hand at dirty work, however repugnant; 
your 1 ; ftcr years depends upon how you deport yourself llOW. Cc 

put your manners into your business ; appear to feel an intcn t: 

. :f you have an ! • your 

lit up at 1.. .lid your fret be nimble. The: • who 



134 SELF-HELP. 

look so dull and heavy, and go with so slow and indolent a pace, that it is 
irksome to ask of them what it is your right to demand. Be not like these ; 
be the arch upon which your employer may rest with safety ; let him feel that 
he may trust you with uncounted gold. Do all your work not only thorough- 
ly, but with cheerful alacrity and pleasure, and in after years will your reward 
come. 

STEADINESS OF PURPOSE. 

In whatever you engage, pursue it with a steadiness of purpose, as though 
you were determined to succeed. Remember that a wavering, vacillating 
mind never accomplished anything worth naming. There is nothing like a 
fixed, steady aim. It is the only way to get along in the world — to make ev- 
ery step one ahead, and each to follow its predecessor. Full fifty per cent, of 
the effort in the world is absolutely wasted in indirect, diffuse, indefinite labor. 
This you must avoid if you desire success. The right line in life is the one 
that leads straight ahead, and this almost always secures success. There are 
thousands of almost penniless and disappointed men, picking up a precarious 
living at the very extremity of life, because they have in the course of their 
existence tried a hundred different things, and abandoned all in turn, simply 
because they did not succeed at once. To few men is it given to do more 
than one or two things well. There is scarcely any pursuit which, if followed 
out with singleness of purpose, will not yield a rich return. 

How ofien does it happen now-a-days that young men undertake to learn a 
trade, and after a brief trial abandon it, because there are unpleasant duties to 
be performed and obstacles to be overcome. The result of this is to send out 
into the world young men who have not half learned their trades, of unstable 
character, who drift from post to pillar, and who succeed in nothing but strew- 
ing along the highways of life melancholy wrecks of men. So it is that I 
earnestly entreat every young man, after he has chosen his vocation, to stick 
to it. Do not leave it because hard blows are to be struck or disagreeable 
work performed. The men who have worked their way up to wealth anil use- 
fulness do not belong to the shiftless and unstable class, but are to be counted 
among those who took off their coats, rolled up their sleeves, conquered their 
prejudices against labor, and manfully and persistently bore the heat of the 
day. 

There is nothing like singleness of aim and tenacity of purpose to overcome 
obstacles, and wring success from the unwilling hands of adverse fortune ; and 



SUCCESS IX BUSIXESS. 135 

the man who, ten times defeated, can renew the battle of life with nothing of 
faith and hope abated, determined to fight it out on this line, will be sure to 
achieve success in the end. Henry Clay has well said that "constant, perse- 
vering application will accomplish everything. To this quality, if I may be 
allowed to speak for myself, do I owe the little success which I have attained. 
Left in early life to work my own way alone, without friends or pecuniary re- 
sources, and with no other than a common education, I saw that the pathway 
before me was long, steep, and rugged, and that the height upon which I had 
ventured to fix the eyes of my ambition could be reached only by toil the most 
severe and a purpose the most indomitable. But, shrinking from no labor, 
disheartened by no obstacles, I struggled on, and no opportunity which the 
most watchful vigilance could secure to exercise my power was permitted to 
pass by unimproved." 

WANT OF DECISION. 

This fault is a sad drawback to the success of many who would otherwise 
make their mark in the world. " A great deal of labor is losl to the world 
for the want of a little courage. Every day sends to their graves a number of 
obscure men, who have only remained in obscurity because their timidity has 
prevented them from making a first effort, and who, if they had only been in- 
duced to begin, would in all probability have gone great lengths in the career 
of fame. The fact is, that in doing anything in the world worth doing, we 
must not stand shivering on the bank, thinking of the cold and danger, but 
jump in and scramble through as well as we can. It will not do to be perpet- 
ually calculating risks and adjusting nice chances; it did all very well before 
the flood, when a man could consult his friends upon an intended publication 
for a hundred and fifty years, and live to see its success for six or seven cen- 
turies afterward ; but at present a man waits and doubts, and consults his broth- 
er, and uncles, and his particular friends, till one day he finds that he is sixty- 
five years of age, and that lie has lost so much time in consulting first cous- 
ins and particular friends that he has no more time to follow their advice. 
There is so little time for over-sfjueamisliness at present that the opportunity 
slips away. The very period of life at which a man chooses to venture, if 
ever, is so confined that it is no bad rule to preach up the necessity, in such 
instances, of a little violence done to the feelings, and efforts made in defiance 
of strict and sober calculation." 



136 SELF-HELP, 



RELY UPON YOURSELF. 

Never ask a favor. It is better to suffer than to supplicate. Get what you 
want by your own unaided exertions or go without it. . There is more dignity 
in penury, no matter how abject, coupled with independence, than in indolent 
comfort gained through the grant of a favor. If you are so unfortunate as to 
have a rich and indulgent father, do the best you can under the circumstances, 
which will be to conduct yourself very much as though you had not that ob- 
stacle to overcome. Many an unwise parent works hard and lives sparingly 
all his life for the purpose of leaving enough to give his children a start in the 
world, as it is called. Setting a young man afloat with money left him by his 
relatives is like tying a bladder under the arms of one who can not swim — ten 
chances to one he will lose his bladders and go down to the bottom. Teach 
him to swim and he will not need bladders. Endow him with a well-developed 
and healthy organism, and give him a good practical education, and you have 
given him a start which no misfortune can deprive him of. The earlier you 
teach him to depend upon his own resources the better. 

PERSONAL COURAGE. 

In this direction you can develop a wealth of character, and every day's ex- 
perience will test you. You should possess the courage to speak your mind 
when it is necessary you should do so, and to hold your tongue when it is 
prudent you should adopt that course. To speak to a friend in a "seedy 
coat, " even though you are in'company with a rich one. To tell a man why 
you will not lend him money. To wear your old clothes until you pay for your 
new ones. To acknowledge your ignorance rather than to seek credit under 
false pretences. To prefer comfort and prosperity to fashion in all things. To 
do without that you do not need, however much your eyes may covet it. To 
discharge a debt while you have the money in your pocket, and the courage to 
show your respect for honesty in whatever guise it appears, and your con- 
tempt for dishonest duplicity, by whomsoever exhibited. 



INTEGRITY. 
As a clerk, or employer, you should see to it that you be honest and truth- 



SUCCESS IN B US I NESS. \ 3 7 

ful in all your dealings. I have somewhere seen a notice of a Rotterdam 
thread merchant who had accumulated fifty thousand dollars by his own in- 
dustry, punctuality, and integrity ; and it was remarked of him that he never 
let a yard of bad thread go out of his place, and would never take more than 
a reasonable profit. By these means he acquired such entire public confidence 
that his customers would as willingly send a blind man or a child to buy for 
them as to go themselves. 

Do not let your desire for speedy wealth allow your nature to overreach or 
misrepresent or in the remotest manner deviate from the straight line of truth 
and integrity. There is nothing extravagant in saying that a character for 
strict integrity, once acquired, is as of much real worth to its possessor as the 
pecuniary savings of his industry. Let such a man by any misfortune lose all 
his money — he is still a man of capital, of weight, of influence, and is the su- 
perior on mere business calculations of many a man of large moneyed re- 
sources. 

Any man, however small his business and limited his capital, has just as 
good an opportunity of winning confidence as the millionaire. Integrity in 
small things is even more impressive than integrity in great things ; for, ac- 
cording to the teachings of heavenly wisdom, " He that is faithful in that 
, which is least, is faithful also in much." After all that men may say in praise 
of the enterprise, skill, shrewdness, and tact of particular business men, there 
is one character to which all minds instinctively render their homage — and 
that is the man who would rather be honest than wealthy, and who prefers in- 
tegrity to gain. See page 84, (to cultivate Conscientiousness,) read it care- 
fully and often, and act it out in every department of your life's efforts. 



HOPEFULNESS AND CHEERFULNESS. 

Are essential requisites in the attainment of happiness and success. The man 
who walks the streets with unruffled brow and peaceful heart, though his bus- 
18 ruined, his prospects l>e-elouded, and his f nulv reduced to want — who 
maintains his integrity amid temptations, and bravely, hopefully struggles 
Rgainst adversities, upborne by the help of an inner Strength, is a hero. 

True hope is largely aided by energy of character. A strong mind always 
hopes, and has always cause to hope, because it knows the mutability of hu- 
man affairs, and how slight a circumstance may change the whole COUrSC of 
events. Hope awakens courage, while despondency is the last of evils ; it is 
the abandonment of good — the giving lip the battle of life with dead nothing- 



138 SELF-HELP. 

ness. Come what may, happen what will, with a cheerful, sunny, buoyant, 
hopeful nature, persist in looking only on the bright side of life's pictures, an- 
ticipating — while striving after — the successful, the desirable, and the pleasur- 
able. 

LABOR NECESSARY TO HAPPINESS. 

Almost every man sets out with a determination, when a certain sum has 
been accumulated, to retire from the cares of business, and enjoy the balance 
of his days in retirement on some sunny farm or rural retreat his vision has 
planned. This is wrong. You should commence the business of life with the 
determination to work as long as you live ; and you can do this if you obey 
the laws of health as related to your physical and spiritual nature. Your bus- 
iness, if fitted to your capabilities, will, in the doing and right management of 
it, be to you a great pleasure, an intense happiness, and therefore should be 
continued as long as you live in this world. Commencing business with this 
end in view will prevent you from falling into the feverish, exciting, unhappy, 
and short-lived results that belong to the men who wish to rapidly accumulate 
a fortune and retire to enjoy it. These men are not happy while counting 
their profits, and certainly can not be happy when they retire to enjoy it ; for 
it is an established law of Nature, that in no wise can be slighted, that labor 
is a necessity to perfect growth and true, unalloyed happiness. 

A wise man will never rust out. As long as he breathes the breath of life 
he will be doing something for himself, his country, or posterity. Howard, 
Franklin, Newton, and scores of others, famous men, all were at work almost 
to the last hours of their existence. It is a foolish thing to believe that we 
must lie down and die simply because we are old. The man of hope and en- 
ergy is not old ; it is only he who suffers his energies to waste away, and per- 
mits the springs of his life to become motionless ; on whose hands the hours 
hang heavily, and to whom all things wear the vestments of gloom. "Work 
while you live is God's requirement, and in the doing of which only is perfect 
success attainable. 



A DESIRE FOR KNOWLEDGE. 

Should ever be cultivated. Subscribe liberally for newspapers and magazines. 
Especially obtain all the new books that bear on the interests ot your busi- 
ness or profession. Pick up all the floating items of news, whether they re- 






SUCCESS IN BL'SIXESS. 139 

late to science, history or story. Particularly should you inform yourself on 
scientific subjects, as in all the active employments of life they help to a higher 
success. " A little chemistry will teach a farmer whether his soil needs ani- 
mal or mineral additions. A little hydrostatics will save many a foot of pipe 
to the pump-maker and the plumber. A little geology will keep a man from 
digging hundreds of feet for coal, in formations where it can not exist. A 
little mineralogy will prevent one's mistaking mica for gold. Mathematics 
will aid the builder in estimating the strength of timber, walls, and arches. 
In a word, there is not a trade or employment in which a little science may 
not be turned to good account. The merchant perpetually dealing in fabrics 
and products of labor which involve the application of philosophical princi- 
ples, must every day be placed in circumstances where the knowledge of these 
principles will save both his time and his money." There is not a single art 
of peace or war which can not be conducted more successfully by one who 
possesses information and the lights of science. 



SYSTEM AND ORDER. 

The careful observance of order and system is a requisite to success in any 
of the smallest as well as the greatest efforts of life ; and whatever you under- 
take endeavor to perform it in a clear, orderly, systematic manner. The man 
who studies and works by method will accomplish much more by the same 
means, than another man of similar capacity who acts without order and sys- 
tem. He knows what he is to do, and he does it. lie does not begin twenty 
different things and leave them all unfinished. " One thing at a time, and a 
time for everything," is his motto." This habit of order and system is the 
" labor-saving machinery" which enables him to accomplish more work than 
his fellow, in a better manner and in less time. 

The life of Noah Webster, the author of the best dictionary of the English 
language, affords a striking illustration of the value of system. When quite 
a young man he conceived the idea of producing a new dictionary of the Eng- 
lish language. Having determined to make tins the great work of his life, he 
set about preparing himself for it by an extensive course of study. Year af- 
ter year he labored on in patient obscurity, exploring the fields of literature 
and science, gathering and arranging the materials for his great work. Ev- 
erything he read, or studied, or accomplished, had a bearing on the great ol>- 

: his life, and this was the grand secret of his success. "Method," 

his biographer, " was the presiding principle of his life." 



140 SELF-HELP. 



PUNCTUALITY 

Is as essential to the success of business men as any other requirement yet 
given. Method is the very hinge of business, and there can be no method 
without punctuality. It is astonishing how many people there are who neg- 
lect punctuality. Thousands have failed in life from this one cause alone. It 
is not only a serious fault in itself, but it is the fruitful cause of numerous 
other faults, so that he who becomes the victim of it gets involved in toils 
from which it is almost impossible to escape. It makes the tradesman waste- 
ful of time; it saps the business reputation of a lawyer; and it injures the 
prospects of a mechanic, who might otherwise rise to fortune ; in a word, 
there is not a profession nor a station in life which is not liable to the canker 
of this destructive habit. Many a time has the failure of one man to meet his 
obligations brought on the ruin of scores of others. Thousands remain poor 
all their lives who, if they were more faithful to their word, would secure a 
large run of custom, and so make their fortunes. Therefore it is that if you 
would succeed in business you must strive to make " your word as good as 
your bond." The doing of this will not only insure success, but it will give 
weight to your character. " Such a man has made an appointment; then I 
know he will keep it." And this guarantees punctuality in you; for, like other 
virtues, it propagates itself. 

CASH VS. CREDIT. 

In business — lor yourself or as a clerk — you should "pay as you go," and 
sell only for cash. In the adoption of this rule, and the rigid observance of 
it, success will surely result. You will not be tempted to launch out in ven- 
turesome paths with the hope of speedy and profitable returns. It is much 
better and much more satisfactory to go slow and sure. Do business without 
giving credit or asking it, and you are the most independent man on the 
globe. One of the first great lessons in domestic economy which every one 
(but especially every laboring man) should learn is, to live within his income 
— the further within the better — and to adopt and practice the rule, "pay as 
you go." Adopt this system and "hard times" will not trouble you. Keep 
your business and your business will keep you. Buy nothing useless. Never 
get in debt as long as you have hands to work, and never give credit as long 
as you can keep out of a lunatic asylum. 






SUCCESS IN BUSINESS. 141 



SAVING HABITS. 

It is a prime requirement that in order to secure wealth — that is, to have 
such a competence as 1 secure independence and comfort — men must save. 
Would that it might be written a hundred times upon this page, and each one 
of the hundred read a hundred times. To save is the practical point of the 
subject, and the one that should ever be insisted on. It matters not what may 
be the theory of political economists as to wealth and the means of produc- 
tion, unless it be one which can be practiced by the great mass of laboring 
people. The products of labor, or wealth, are constantly in use, and must be 
constantly renewed ; therefore, man may as well accept, without a murmur, 
the fact that he must lead a life of labor and not of play. It is unwise, and 
in the main useless, for the majority of the active men of to-day to seek for 
large fortunes — that is, to become millionaires, simply because it is impossi- 
ble. Dut, on the other hand, there is no reason why our industrious laborers 
of all sorts should not become possessed of sufficient wealth to render them 
comfortable. 

The great trouble lies in the fact that young men do not begin to save when 
they are young. All who will begin early by saving will find a happy surprise 
in a few years, in the verification of the Scotchman's proverb, that "many a 
little makes a micklcv' Put two dollars in the savings bank at the age of 
twenty, and continue to do so each week until fifty, and there will be a snug 
little fortune for a man and wife ; fail to do this, and there will be nothing. 
Begin by small savings rather than not begin at all, for the finest showers of- 
ten begin with a few gentle drops. 

ADVERTISING. 

A most essential requisite to success in this active, pushing, progressive 
>S what it may — you advertise, and very much <>f 
success will depend upon your skill in bringing yourself and your goods 
the public. 

great object t<> be accomplished by advertising i-; two fold — first, to fi- 

rize buyers with the name and location of the advertiser; and second, 

what he wishes to sell or buy. The modes of accomplishing these purposes 

wiil vary with the kind of bl of the advertiser. 

men seek notoriety as an aid to their business, and are nut scrupulous 



1 42 SELF-HELP. 

as to the character of the advertisements. Others, by availing themselves of 
the abundant facilities which now exist for the dissemination of circulars, 
handbills, and advertisements of a more modest character, succeed in calling 
in a host of patrons. Others still, by modes whose name is legion, so thor- 
oughly impress the fact of their existence upon the public, that it is impossi- 
ble to forget them or their wares. The following rules will be found of serv- 
ice to those who are commencing business : 

Select carefully your media for advertising. If you wish to reach country 
customers advertise in those papers which circulate most widely in the region 
which you wish to reach. 

Let your advertisement be of a marked and attractive character. A hum- 
drum, common-place advertisement will hardly be read at all, while a racy, 
lively peculiar advertisement will be read by every one. 

Tell only the simple truth in your advertisements. The habit of exagger- 
ation in any direction is wrong. It is as mean to lie in an advertisement as 
anywhere else, and the falsehood is as certain to be detected. 

Advertisements in the form of circulars are in many cases preferable to any 
other kind of advertising. 

Having commenced advertising, follow it up in every direction where it 
will reach customers. Do not fear the expense. Every dollar laid out judi- 
ciously in advertising will yield ten -fold profits. 

Do not be discouraged if you do not hear directly from your advertise- 
ments. 

Fulfill to the letter the promises made in your advertisements, and thus you 
will retain the customers they have brought you, and your efforts can be 
turned to securing others. 

Make all your advertisements short ; condense them into as few words as 
will clearly express your idea. Long and diffuse ones are not read. 

And finally, do not stop advertising until you wish to diminish your busi- 



RELIGION IN BUSINESS. 

The great majority of people imagine that to be religious it is only neces- 
sary to go to church once or twice on Sunday. This is a great error. Re- 
ligion implies the observance of everything that tends to develop the man into 
a higher, nobler, and more perfect manhood ; and our daily life, whether as 
related to business or home associations, should be so conducted that the end 






SUCCESS iy BUS EYE SS. 143 

of every day will find us better than did the commencement. If you, as 
clerk or employer, in the way of business knowingly wrong a customer, going 
to church on Sunday will not repair the blot the wrong has made on your 
soul. Very far from it. The religion that we want and all want is a religion 
that not only bears on the sinfulness of sin, but on the daily wrong of lying 
and stealing, of making promises and breaking them, of misrepresenting 
things, of over-reaching ; a religion that banishes all small measures and 
light weights from the counters, small baskets from the stalls, sand from 
sugar, pebbles from wool, chickory from coffee, alum from bread, lard from 
butter, water from milk, etc. ; a religion that will not put big peaches and 
strawberries on the top, and all bad ones at the bottom. The religion that is 
to advance humanity is embodied in the daily and hourly striving after all that 
is pure, truthful, honest, sincere, faithful, and lovable — and unless you can 
carry out these principles in the business or profession you follow, you should 
at once change it for one that will allow you to grow into a better life. 

SLAVERY FOR MONEY. 

In the making of money do not hoard it up, nor use it to make a greater 
display of wealth than your neighbors, to be courted by toadies or admired 
by dependents. In doing this you neglect essential duties — the duty of doing 
great good when you possess the means. 

The most pitiable and despicable of persons is he who labors to accumulate 
money for the mere sake of money, and who clings to it with unrelenting ten- 
acity until disease comes upon him and death becomes a certain result. Any 
one who has not the heart, though he has the means, to be generous, is really 
very poor. 1 le can not spend money, though he has it in abundance. He 
docs not use it, and by his possessing it without employing it for useful pur- 
poses, his moral feelings become corrupt, and his nobler and finer sensibilities 
arc withered up. lie may he met with smiles, it is true — for, unfortunately, 
persons are to be found of such mean natures as to throw themselves at the 
feet of wealth — but the homage of such people is insulting, for it is directed to 
the idol's externals, and does not imply the existence of the quality that is not 
thoroughly contemptible. The worshipers of Mammon are afflicted With that 
poverty of spirit which a wise man would not have for the wealth of CroSSUS, 
and in comparison with which poverty of pocket i-. a positive blessing. The 
victim of avarice would probably be the meanest worm that crawl-, along the 
pale of life, were it not for the fact that he has idolators, who are, if possible, 
still more degraded than himself. 



144 SELF-HELP. 

Therefore, in making money, you ought to be most especially careful to 
guard against that incalculable curse, the intense love of it. If you at any 
time feel the hideous worm of avarice gnawing at your heart-strings, turn 
short about and direct all your energies toward the extirpation of the fatal 
moral disease which has made its appearance in your bosom. Change your 
course without hesitation or delay ; for if there is delay, avarice, like an Orien- 
tal conqueror, will soon utterly devastate your whole nature, and leave you a 
thing to be despised and shunned. You should immediately become gener- 
ous and charitable ; and by cultivating the benevolent feelings which may be 
left, you will have nothing for avarice to prey upon. In this course your 
safety lies, and you can not neglect it without sustaining irreparable in- 
jury. 



A SCOTCHMAN'S RULES FOR SUCCESS. 

The thriftiness and success of the Scotch are proverbial all the world over, 
and therefore when one as well known and talented as the late Hugh Miller 
gives rules for success they should be valuable and well worthy of attention. 
He says in "An Unspoken Speech :" 

" We ourselves have known what it is to prosecute in solitude, with but few 
books, and encompassed by many difficulties, the search after knowledge ; and 
we have seen year after year pass by, and the obstacles in our way remaining 
apparently as great as at first. And were we to sum up the condensed result 
of our experience in two brief words of advice, it would amount simply to 
this : ' Never despair. ' * * 

"We do not stand here in the character of a modern Rechabite. But this 
we must say: Let no young man ever beguile himself with the hope that he 
is to make a figure in society, or rise in the world, unless, as the apostle ex- 
presses it, he be ' temperate in all things.' * * * * 

" So far as our own experience goes, we can truly state, that though we 
have known not a few working men, possessed some of strong intellects, and 
some of them of fine taste, and even of genius, not one have we ever known 
who rose either to eminence or a competency under early formed habits of in- 
temperance. These, indeed, are the difficulties that can not be surmounted, 
and the only ones. Rather more than thirty years ago the drinking usages of 
the country were more numerous than they are now. In the mechanical pro- 
fession in which we labored they were many; when a foundation was laid, 
the workmen were treated to drink ; they were treated to drink when the 



SUCCESS IX BUSIXESS. 



145 



walls were levelled ; they were treated to drink when the building was fin- 
ished ; they were treated to drink when an apprentice joined the squad ; 
treated to drink when his apron was washed ; treated to drink when his ' time 
was out ;' and occasionally they learned to treat one another to drink. At the 
first house upon which we were engaged as a slim apprentice boy, the work- 
men had a royal founding-pint, and two whole glasses of whisky came to our 
share. A full-grown man might not deem a gill of usquebaugh an over-dose, 
but it was too much for a boy unaccustomed to strong drink ; and when the 
party broke up, and we got home to our few books — few, but good, and 
which we had learned at even an earlier period to pore over with delight — we 
found, as we opened the page of a favorite author, the letters dancing before 
our eyes, and that we could no longer master his sense. The state was per- 
haps a not very favorable one for forming a. resolution in, but we believe the 
effort served to sober us. We determined in that hour that never more would 
we sacrifice our capacity of intellectual enjoyment to a drinking usage ; and 
during the fifteen years which we spent as an operative mason, we held, 
through God's help, by the determination. But there are other kinds of in- 
toxication than that which it is the nature of strong drink or drugs to pro- 
duce. Bacon speaks of a ' natural drunkenness.' And the hallucinations of 
this natural drunkenness must be avoided if you would prosper. Let us 
specify one of these. Never let yourselves be beguiled by the idea that fate 
has misplaced you in life, and that were you in some other sphere you would 
rise. It is true that some men are greatly misplaced ; but to brood over the 
idea is not the best way of getting the necessary exchange effected. It is not 
the way at all. Often the best policy in the case is just to forget the misplace- 
ment. We remember once deeming ourself misplaced when, in a season of 
bad health and consequent despondency, we had to work among laborers in a 
quarry. But the feeling soon passed, and we set ourselves carefully to exam- 
ine the quarry. Cowper describes a prisoner of the Baslile beguiling his 
weary hours by counting the nail-studs on the door of his cell, upward, down- 
ward, and across. It was idle work; for to reckon up the door-studs never 
SO often was not the way of opening up the door. But in carefully examining 
and recording for our own use the appearance of the .stony bars of our prison, 
we were greatly more profitably employed. Nay, ore had stumbled on one 

of the bc^t possible methods of escaping from our prison. We were in real- 
ity gc: and its stanchions, and converting them into tool; 
in the work of breaking out. There are few such prisons in which a young 
man of energy and a brave heart CBfl be placed, in which he will not gain more 
by taking kindly to his work, ami looking well about him, than by wasting 



146 SELF-HELP. 

himself in convulsive endeavors to escape. If he but learn to think of his 
prison as a school, there is good hope of his ultimately getting out of it. 
Were a butcher's boy to ask us — you will not deem the illustration too low, 
for you will remember that Henry Kirke White was once a butcher's boy — 
were he to ask us how we thought he could best escape from his miserable 
employment, we would at once say, You have rare opportunities of observa- 
tion ; you may be a butcher's boy in body, but in mind you may become an 
adept in one of the profoundest of the sciences — that of comparative anatomy ; 
think of yourself as not in a prison, but in a school, and there is no fear but 
you will rise. There is another delusion of that ' natural drunkenness' re- 
ferred to, against which you must also be warned. Never sacrifice your in- 
dependence to a phantom. We have seen young men utterly ruin themselves 
through the vain belief that they were too good for their work. They were 
mostly lads of a literary turn, who had got a knack of versifying, and who, in 
the fond belief that they were poets and men of genius, and that poets and 
men of genius should be above the toil and drudgery of mechanical labor, 
gave up the profession by which they had lived, poorly mayhap, but inde- 
pendently, and got none other to set in its place. A mistake of this character 
is always a fatal one ; and we trust all of you will ever remember that, though 
a man may think himself above his work, no man is, or no man ought to think 
himself, above the high dignity of being independent. In truth, he is but a 
sorry, weak fellow who measures himself by the conventional status of the 
labor by which he lives. Our great poet formed a most correct estimate : 

* What though on hamely fare we dine, 
Wear hodden grey, and a' that ? 
Gie fools their silks, and knaves their wine 
A man's a man for a' that.' 

There is another advice which we would fain give you, though it may be re- 
garded as of a somewhat equivocal kind : Rely upon yourselves. The man 
who sets his hopes upon patronage, or the exertions of others in his behalf, 
is never so respectable a man, and — save in very occasional instances — rarely 
so lucky a man, as he who bends his exertions to compel fortune in his be- 
half, by making himself worthy of her favors. Some of the greatest wrecks 
we have seen in life have been those of waiters on patronage ; and the great- 
est discontents which we have seen in corporations, churches, and States, have 
arisen from the exercise of patronage. Shakespeare tells us, in his exquisite 






SUCCESS IN BUSINESS. 



H7 



vein, of a virtue that is twice blessed — blessed in those who give, and blessed 
in those who receive. Patronage is twice cursed — cursed in the incompetency 
which it places where merit ought to be, and in the incompetency which it cre- 
ates among the class who make it their trust. But the curse which you have 
mainly to avoid is that which so often falls on those who waste their time and 
suffer their energies to evaporate in weakly and obsequiously waiting upon it. 
"We therefore say, Rely upon yourselves." 

SUCCESS AS RELATED TO BUSINESS 

May be summed up in a few sentences, which if followed will most surely re- 
sult in the acquiring of a competency, and which you are advised to write in 
large letters and hang up in some conspicuous place in your rooms, and daily 
read carefully. In proportion as these suggestions are departed from, just in 
that proportion will the want of success be apparent, and failure be inevi- 
table. 

1. You should attain and retain strong, buoyant health by a faithful observ- 
ance of the laws of health. 

2. You should avoid all bad or doubtful associates, and especially should 
you avoid all bad habits — as the drinking of alcoholic liquors, the use of to- 
bacco, swearing etc. 

3. Endeavor by the aid of Phrenology to ascertain what you are best 
adapted for, and so establish your aim in life. 

4. Learn your business thoroughly. 

5. Observe system and order in all you do and undertake. 

6. Keep at one thing — in no wise change. 

7. You should never be idle, but keep your hands or mind usefully em- 
ployed except when sleeping. 

8. You should be self-reliant. Do not take too much advice, ai 
depend wholly upon yourself, thinking and acting for yourself. 

9. Make no haste to be rich if you would prosper, and remember thai 
teady gains give competency with tranquility of mind. 

10. F.arn money before you spend it ; never buy what you 

cause it is cheap ; always live within your income and never run int ■ 
adopting the " pay-as-you-go" principle, and never deviate fi 

IX. A ustom yourself to act and think vigorously, ai 

I for the ri;^ht and against the w 1 

12. Make few Always speak the truth, and nothing b 



148 SELF-HELP. 

truth ; and in all your business relations be guided by strict integrity and un- 
flinching honesty. 

13. Never fail to keep your appointments or to be punctual to the min- 
ute. 

14. Never put off till to-morrow what you can do to-day, and never trouble 
others to do what you can perform yourself. 

15. Buy, subscribe to, and read all that is necessary to fully inform you on 
the doings, discoveries, and reforms of the age in which you live. 

16. As advised on page 128, every evening before retiring to rest recapitu- 
late your day's efforts, strike a balance, and see whether it be for the better 
or worse. 

17. Finally, in all you do and say, think and act out, so live that 
your daily growth of soul and body will be ever upward in the direction of 
perfection. 



Note. — In the compilation of the shadings of character in this work, the Author is largely 
indebted to the " Self-Instructor" and other works by O. S. Fowler, and " How to Read 
Character," published by S. R. Weljs. He is also indebted to " Lectures on Mental Science," 
by Rev. L. S. Weaver. 



WHAT TO EAT, AND HOW TO COOK IT: 

WITH RULES FOR 

Preserving, Canning, and Drying Fruits and Vegetables. 



By the Author of " The Science of a Nraj Life." 

There are scores of Cook- Books in the market, but it is a question if the ingredients and the 
mixtures and combinations they offer as "recipes" do not, when used as food, result in phys- 
ical suffering, rather than in health and vigor. 

This book differs from that class of Cook- Books in that it aims to give, in a plain and under- 
standable way, the kind of food that it is best to eat in order to regain and sustain health and 
strength, and a mode of cooking it that will make it at once palatable, nutritious, and whole- 
some. Its contents, in part, are as follows: 

"Wheat and its Preparations — 25 different methods of cooking. 

Corn and Rye, and their Preparations — 38 different methods of cooking. 

I , and its Preparations — 7 different methods of cooking. 
Buckwheat and its Preparations. 

•y and its Preparations. 
Rice and its Preparations — 10 methods of cooking. 
Sago, Tapioca, and Arrowroot, and their Preparations. 

itoes and their Preparations — 16 different methods of cooking. 
Peas and Beans, and their Preparations — 14 methods of cooking. 
Turnips, Carrots, Parsnips, and Artichokes, and their Preparations. 
Onions, Leeks, Garlic, etc., and their Preparations. 
Cabbage, Cauliflower, Spinach, Greens, etc., and their Preparations. 
Apples, Pears, Quinces, Grapes, and their Preparations — 60 ways of preparing. 
Raisins, Figs, Cucumbers, Melons, Pumpkins, Tomatoes, and their Preparations. 

—how to make them healthfully. 
Gravies and Sauces — 12 different kinds, without grease or spices. 
Food and Drink for the Sick — with directions for making delicious Unfermentcd Wine. 

• :r — giving directions whereby every house can have pure soft water. 
Rules for Eating — a very important chapter. 

tionable Articles of Diet — equally as important, and necessary for all to know. 
Poisons in Daily Use — exposing the different methods of adulterating food, and how to 

detect them. 
Preserving, Canning, and Drying Fruits and Vegetables. 

As will be seen, this book differs, in mode of arrangement and method of cooking food sim- 
ply and healthfully, from any Cook-Look heretofore published. 

The article on " The Home Method of Preserving, Canning, and Drying Fruits and Veg- 
13 not to be found in any Other Cook-Hook published, and is of itself well worth 

thrice the price asked for the book, that, if a housekeeper has 

only one or two articles in the house to prepare a meal frith, she can find out by this book the 
ediod of cooking >u<:h articles in a palatable, inviting, and healthful manner. 

If you wish to avoid sickness and live healthfully, by eating food cooked and prepared 
in a simple and inviting manner, send for 

" WHAT To EAT, AND HOW TO COOK IT." 

Iges, Price — bound in doth, gilt iidCi Stamp, 50 Cents; in paper, 30 cents. Mailed, 

:. i of price, by the Publishers, 

COMPANY, 74" Broadway, New York. 



A n Old Subject treated in a New Way. 



INTEMPERANCE : 

ITS FINANCIAL, PHYSICAL, MENTAL, SOCIAL AND MORAL 
EVILS, AND ITS CAUSE AND REMEDIES. 

By Thomas W. Deering, M.D. 

CONTENTS : 
Chapter I. — Financial Evils 

IL— Physical, Mental, Moral and Social Evils. 
III. — Testimony ot Eminent Men. 

IV. — Cause and Remedy. v 

V. — Imitation and Example. 
VI. — Army and Navy Rations, and the principle on which they are 

based. 
VII. — The Use of Alcoholic Liquors at the Eucharist. 
VIII. — Hereditary Descent. 
IX. — Dietetics, and Unsanitary Conditions and Habits. 

X. — Tobacco. 
XI. — Alcoholic Medication. 
XII. — Conclusion 

This work treats of the subject in a scientific manner — a method not hereto- 
fore attempted, and uses arguments that are convincing to the most skeptical. 

Every man who uses alcoholic liquors, moderately or immoderately, should 
possess a copy of this work. Every man and woman who has the cause of tem- 
perance at heart, and are desirous to have it succeed, shouid read and help circu- 
late it. 

It is beautifully printed, from large, clear type, and on tinted paper. 

Price — Bound in paper, 30 cents. 

Bound in English cloth, beveled edges, gilt sides, 75 cents. 
Address plainly, 

Cowan & Company, 

746 Broadway, New York. 



THE USE OF TOBACCO, 

VERSUS 

PURITY, CHASTITY, AND SOUND HEALTH. 

By John Cowan, M.D. 

Contents. — Introduction Nature and Properties Its Effects Intellectu- 
ally Its Effects Socially Objections Considered Mode of Cure and Pre- 
vention. 

WHAT THE PAPERS SAY OF IT. 

The evil effects of tobacco have been often discussed ; seldom more conclu- 
sively, however, than in the present volume. The book is well written, calcu- 
lated to do much good, and we heartily commend it to all friends of purity, good 
health, and true reform. — The Nation. 

A book which, if carefully perused and considered, would cure any one. — The 
Universe. 

It treats very ably of the weed's nature and properties, its effects physically 
intellectually, morally and socially, and every tobacco-user should send for the 
work. — State Temperance Journal, Connecticut. 

"Tobacco" and, " Intemperance" are two companion volumes. Each is an 
earnest, manly protest against a foe to human weal ; and we sincerely hope pa- 
rents everywhere will do their duty by putting both into their boys' hands. 
Moreover, the fathers themselves may study them with profit. — Moore's Rural 
New-Yorker. 

The dangerous and demoralizing habit of tobacco is making fearful inroads 
upon health and happiness. We bespeak for this a wide circulation. — Progress, 
New York. 

It treats of the Nature and Properties, Effects, and Mode of Prevention and 
Cure. The poisonous properties of Tobacco, fully established by this work, are 
truly startling, and the numerous and deadly diseases occasioned by its use are 
of an alarming character. We heartily wish this valuable little volume could be 
placed in the hands, especially, of every young man and boy in our country. — 
The Advance. 

It is clearly printed from new type, on tinted paper, and handsomely bound. 
Price, in cloth, beveled edges, gilt side stamp, 75 cents ; in paper, 30 cents. 

Address Co wax & Company, 

Reform Book Publishers, 

746 Broadway 1 New York. 



This work is the best of its kind that has been issued from the Press during 
many years. — Philadelphia Sunday Dispatch. 

It is the book that the age has been demanding for some time. — Thos. W. 
Deering, M.D. 

THE SCIENCE OF A NEW LIFE, 
By John Cowan, M.D. 

Contents. — Marriage and its advantages Age at which to marry The 

law of choice Love analyzed Qualities the man should avoid in choos- 
ing Qualities the woman should avoid in choosing The anatomy and 

physiology of generation in woman The anatomy and physiology of 

generation in man Amativeness, its use and abuse The prevention of 

conception The law of continence Children, their desirability The 

law of genius The conception of a new life The physiology of intra- 
uterine growth Period of gestative influence Pregnancy, its signs and 

duration Disorders of pregnancy Confinement Management of 

mother and child after delivery Period of nursing influence Foeticide 

Diseases peculiar to women, their cause and cure Diseases peculiar 

to men, their cause and cure Masturbation Sterility and impotence ; 

cause, treatment and cure Subjects of which more might be said A 

happy married life, how secured. 

EDITORIAL AND PERSONAL NOTICES. 

From Moore's Rural New Yorker. — It is devoted to topics concerning 
which no person arrived at years of thoughtfulness should be ignorant. Could 
the book be placed in the hands of every young person contemplating matrimony, 
it would assuredly do much good. 

From the Rev. O. B. Frothingham, the celebrated New York Divine. — I 
have read with care "The Science of a New Life." If a million of the married 
would do the same, they would learn many things of deepest import to their wel- 
fare. 

From Dr. Dio Lewis, the well-known Author and Lecturer. — I have read your 
work, "The Science of a New Life." I have more than read it — I have studied, 
I have feasted upon it. 

During the last twenty years I have eagerly sought everything upon this most 
vital subject, but have found nothing which approaches in simplicity, delicacy, 
earnestness and power this work. On my own account, and on behalf of the 
myriads to whom your incomparable book will carry hope and life, I thank you. 

For years I have been gathering material for such a work. Constantly I have 
applications for the book, which years ago I promised the public. Now I shall 
most conscientiously and joyfully send them to you. 

It contains over H oo large pages and ioo engravings, is printed from beautiful 
new type, on tinted paper, and sells for $3 a copy — when sent by mail, $3.25. 
Our large Circular, with full Table of Contents, and other particulars, mailed 
free. 

It cannot be had in the bookstores, but only directly from the Publishers, or 
through their duly authorized Agents. 

§5§F°To avoid loss by mail, now so common, all orders for the work should 
either be registered or contain post-office money-order. 

Address plainly, COWAN & COMPANY, 

746 Broadway, New York. 

[j^p'We want Male and Female Agents in every County in every State of the 
Union, to canvass for the above work, to whom we offer splendid inducements. 



